First Section: On concentration

And now begins (tha) the instruction (anusanam) regarding Yga

(yga)//1//
>
Yga (yga ) is the suppression (nirodha ) of the modifications (v tti)
of mind (citt)//2//
?
Then (tad), there is an abiding (avasthnam) in the essential nature
(svarpe) of the Seer (dra u )//3//

On other occasions (itaratra), there is identity (srpyam) (between the

Seer and) the modifications (of mind) (v tti)//4//
( +? +?
The (mental) modifications (v ttaya ), which form a group of 5
modifications (pacatayya ), may be or not based upon Klea-s --
afflictions-- (kli akli )//5//
u
Correct knowledge (pram a), false knowledge (viparyaya), verbal
knowledge about something that is non-existent (vikalpa), (deep) sleep
(nidr) and recollection --sm ti-- (sm taya ) (are the five modifications
of mind)//6//
u u
Direct perception (pratyak ), inference (anumna) and testimony --
gama-- (gam ) are the Pram a-s (pram ni)//7//
uS
Viparyaya (viparyaya ) is illusory (mithy) knowledge (jnam) based
(prati hm) on mistaking a particular form for something completely
different (atad-rpa)//8//

Vikalpa (vikalpa ) proceeds (anupt) from a verbal (bda) cognition
(jna) about something which is devoid (ny ) of reality (vastu)//9//
u
The modification (v tti ) (known as) Nidr (or deep sleep) (nidr) is
based (lamban) upon the mental state (pratyaya) of non-existence
(abhva)//10//
u
Sm ti (or recollection) (sm ti ) is the reproduction, without taking
anything from any other sources (asampramo a ), of the thing (vi aya)
that was (previously) experienced (anubhta)//11//
--
There is suppression (nirdha ) of that (i.e. "of the previous five mental
modifications") (td) by means of Abhysa --practice-- and Vairgya --
renunciation-- (abhysavairgybhym)//12//
-
Abhysa or practice (abhysa ) is the effort (yatna ) to attain to that
(ttra) Sthti or mental peace (sthitau)//13//

And that (practice) (s ), when endowed (sevita ) with a uninterrupted
(nairantarya) and true (st) devotional attitude (kr) for a long (drgh)
time (kl), (has) certainly (t) firm (d h) foundations (bhmi )//14//
?"
Vairgya or Renunciation (vairgyam) is known (saj) as the act of
subjugating (vakra) the desire (vit asya) for objects (vi aya) seen
(d ) or repeatedly heard from the scriptures (nuravika)//15//

Indifference (vait yam) to the Gu -s, (the qualities of nature)
(gu ), because of a knowledge (khyte ) of Pru a (pru a) is called
the highest (Vairgya or Renunciation) (td pram)//16//
u
Samprajtasamdhi (samprajta ) (is achieved) by means of
(anugamt) Vitarka, Vicra, nand and Asmit
(vitarkavicrnandsmitrpa)//17//
u-
(Asamprajtasamdhi is the) other (type of Samdhi) (any ) that is
preceded (prva ) by the practice (abhysa) of stopping (virma) the
mental fluctuations (pratyaya) (which is the natural fruit of the highest
Vairgya or Renunciation, but that) it (still) contains a residue (e a )
of latent impressions (sa skra)//18//
u u
(There are two types of causes for Nirvjasamdhi --a Samdhi without
an object to meditate on--: "upyapratyaya" --the mental condition that
is the outcome of a conscious effort by using a method-- and
"bhavapratyaya" --the mental condition that is the outcome of latent
impressions of ignorance--. The first type produces "Asamprajta-
samdhi", while the 2nd brings about a similar but not identical state).
(Thus, Nirvjasamdhi is caused by) the mental condition (pratyaya )
(that is the outcome) of latent impressions of ignorance (bhav) in the
case of both the Videha-s or (discarnate) Dev-s (videha) and the
Prak tilaya-s or those who have dissolved themselves in the primeval
constituent principle (prak tilaynm)//19//
";u
(However,) in the case of those who tread the path of the conscious
effort by using a method --upya-- (itare m), (Nirvjasamdhi --which
is now "real Asamprajtasamdhi"--) is preceded (prvaka ) by faith
(raddh), vigor (vrya), recollection (sm ti), full concentration
(samdhi) (and) true knowledge (praj)//20//

(That very Nirvjasamdhi is quickly) reached (sanna ) by those

people having an intense (tvr) desire of spiritual emancipation
(sa vegnm)//21//

Because of (the methods or means) being mild --slow-- (m d),
moderate --medium-- (mdhya) and excessive --"adhimtra" or speedy--
(adhimtratvt), (there is) consequently (tta ) difference(s) (vie a )
even (among those people who have an intense desire of spiritual
emancipation) (pi)//22//
~uz
Or else (v) (one can achieve Nirvjasamdhi) through profound
devotion (pra idhnt) to var (var)//23//
+? ~
var (var ) is a particular (vie a ) Pru a (pru a) who is not
affected (aparm a ) by Klea-s --afflictions-- (klea), actions
(krma), fruit of the actions (vipka) or the resulting latent impressions
--aya-- (ayai )//24//

In Him (ttra), the Omniscient (sarvaja) Seed (vjam) (has attained to a
state which) cannot be exceeded or surpassed (niratiayam)//25//

(That var is) the Gur (gur ) even (pi) of the former (gur-s)
(prve m), because He is not determined or limited (anavacchedt) by
Time (klena)//26//
u
The word (vcaka ) to (designate) Him (tsya) is Pra va or O
(pra va or pr ava )//27//
=
(Those who have finally understood the intrinsical relationship between
Pra va and var will perform) the muttering (jpa ) of that (O )
(td) (and) the contemplation (bhvanam) on its (td) meaning
(rtha)//28//
u+>
From that (practice of varapra idhna or devotion to var --Lord--)
(tta ) (also comes) the realization (adhigama ) of one's own true Self
(pratyakcetana) as well as (pi... ca) the removal (abhva ) of obstacles
(antarya)//29//
~u

Sickness (vydhi), mental inefficiency (styna), doubt (sa aya),

negligence (pramda), idleness (lasya), non-abstention --lack of
control-- (avirati), erroneous perception (bhrnti-drana), the state of
not attaining (alabdha) to any yogic stage (bhmikatva) (and)
unsteadiness --anavasthitatva-- (anavasthitatvni). Those (te) mental
(citt) projections (vik ep ) (are) the obstacles (antary )//30//
j~u~
Pain (du kh), feeling of wretchedness and miserableness
(daurmanasya), shakiness or trembling (ejayatva) of the body ( gam),
inhalation (vsa) (and) exhalation --pravsa-- (pravs ) appear or
arise (bhuva ) together with (sah) the (aforesaid) projections
(vk epa)//31//
u-
For (rtham) keeping that back --i.e. for stopping those mental
projections-- (td-prati edha), the practice (abhysa ) of (concentration
on) a single (ka) principle (tattva) (is recommended)//32//

>u
Peace (prasdanam) of mind (citt) (is achieved) by (internally)
contemplating (bhvanta ) on (the feelings) of friendship (maitr),
compassion (karu ), sympathy in joy (mudit) or indifference --
upek -- (upek m) regarding (vi ay m) (beings who are) happy
(sukh), suffering pain or distress (du kh), virtuous (p ya) (or)
impure (apu ya), (respectively)//33//
u - u
Or (v) (that very peace of mind can also be achieved) by exhalation
(pracchardana) and retention --vidhra a-- (vidhra bhym) of Pr
--the vital energy contained in the breath-- (pr asya)//34//
u
Or (v) a higher perception (prav tti ) relating to objects (vi ayavat),
(at the moment that) it emerges (utpann), causes (nibandhin) calm
(sthti) of mind (manasa ) (too)//35//

Or (v) (a higher perception) that is luminous (jyti mat) and free from
sorrow (viok) (can also brings about peace of mind)//36//

Or (v) (the contemplation on) the mind (cittam) belonging (vi ayam)
to a sage who is free from passions (vtarga) (can also produce
tranquility of mind)//37//
u
Or (v) the support (lambanam) of the knowledges --in the form of
words and/or images-- (jna) (experienced) in dreams (svpna) or in
the state of dreamless sleep (nidr) (can also bring peace and steadiness
to the mind)//38//
z
Or (v) by meditating (dhynt) on whatsoever suitable --from a yogic
viewpoint, of course-- thing one may like (yth-abhimata) (he can also
attain to peace of mind)//39//

(When the mind gets stabilized on different realities at will, from one as
minute as) an atom --in the sense of the minutest conceivable particle
which cannot be further divided-- (param u) up to (nta ) (other that
is) infinitely great (paramamahattva), (then, complete) mastery or
dominion (vakra ) over it (sya) (has been achieved)//40//
"""j
When a weakened (k ) fluctuation of mind (v tte ) (finally) arises
consequently --that is, when the mental fluctuation is lastly weakened
and the mind attains stability-- (abhijtasya), (this fluctuation behaves)
like (iva) a (transparent) gem (ma e ) in respect of the knower
(graht ), the instrument of knowledge (grha a) and the knowables --
grhya-- (grhye u) --which are all objects of mental concentration--.
(This, as it were,) act of assuming the color --nature-- of any near
reality (td-stha-td-ajanat) (by that gem-like weakened fluctuation of
mind, is known as) Sampatti or Engrossment (sampatti )//41//
j
Savitark Sampatti (savitark sampatti ) (is that Engrossment which
is) combined (sa kr ) with ideas or thoughts (vikalpai ) of
(sameness) between word (bda), (its) meaning (rtha) and (the
resulting) knowledge (jna)//42//
;
When memory (sm ti) is completely purified (pariuddhau), (and the
intuitive cognition is), as it were (iva), devoid (ny) of its own
essential nature (svarpa), (that Sampatti or Engrossment) in which
only (mtra) the object (on which the mind is concentrated) (rtha)
shines forth (nirbhs) (is called) Nirvitark (nirvitark)//43//
~
By means of this --i.e. by the previous explanation-- (etay) (the
Sampatti-s or Engrossments known as) Savicr (savicr) and (ca)
Nirvicr (nirvicr), whose objects (vi ay) are subtle (sk ma), are
also (ev) explained (vykhyt)//44//
j
And (ca) the character or condition of being a subtle (sk ma) object
(vi ayatvam) (regarding a previous one which is less subtler) ends or
culminates (paryavasnam) in Ali ga --the Unmanifested Prak ti--
(ali ga)//45//

Only (ev) those (four varieties of Sampatti or Engrossment --
Savitark, Nirvitark, Savicr and Nirvicr--) (t ) (constitute)
Savjasamdhi (savja samdhi ) (or the perfect concentration in
which one uses a gross/subtle object or "vja" as a support for his mind
to become one-pointed)//46//
Uu
On getting skill or proficiency (vairadye) in Nirvicrasamdhi --also
known as Nirvicr Sampatti or Engrossment-- (nirvicra), clearness
or purity (prasda ) in the inner instruments of knowledge --specially
Buddhi or Intelect-- (adhytma) (is developed as a result)//47//
u
The deep understanding or knowledge (praj) (obtained) in that (state
of Nirvicrasamdhi or Nirvicr Sampatti) (ttra) (is called)
tambhar ( tambhar)//48//
"u-
(And that Praj or deep knowledge gained in Nirvicrasamdhi) is
different (anyavi ay) from knowledges (prajbhym) gotten through
oral transmission (ruta) or inference (anumna), because it relates to
the particular characteristics (vie a) of objects --rtha--
(arthatvt)//49//
= u
The latent impression (sa skra ) born (ja ) of that (special Praj
arisen in Nirvicrasamdhi) (td) obstructs (pratibandh) the other
(any) latent impressions (sa skra)//50//

On the cessation (nirodhe) of that --i.e. of the latent impression born of
the aforesaid Praj-- (tsya) too (pi), there is Nirvjasamdhi --or the
perfect concentration which is objectless or "nirvja", i.e. no object or
"vja" is utilized as a support for one's own mind to become one-
pointed-- (nirvja samdhi ) through the suppression (nirodht) of all
(mental modifications or fluctuations) (srva)//51//
Second Section : On practice
~u +
Austerity or Penance (tpas), Study of scriptures and Chanting of
mntra-s (svdhyy) (and) Devotion --pra idhna-- (pra idhnni) to
the (Supreme) Lord (var) (are) Kriyyoga (kriyyoga )//1//
+>
(Kriyyoga should be practiced) for (rtha ... rtha ) producing
(bhvana) Samdhi or Perfect Concentration (samdhi) and (ca)
attenuating (tankara a) the Klea-s (klea)//2//
Uz ( +
Ignorance (in the form of a misapprehension about Reality) (vidy),
egoism (in the form of an erroneous identification of the Self with the
intellect) (asmit), attachment (rga), aversion (dve a) and fear of death
(which is derived from clinging ignorantly to life) --abhinivea--
(abhinive ) are the five (paca) Klea-s or Afflictions (kle )//3//
U uH
Ignorance (in the form of a misapprehension about Reality) (vidy) is
the (breeding) field or ground (k tram) for the subsequent (four Klea-
s) (uttare m) (whether they be) dormant (prasupta), attenuated (tan),
interrupted (vicchinna) or active --udr-- (udr m)//4//
U
Ignorance (vidy) is to consider (khyti ) as everlasting (ntya) what is
not everlasting (anitya), as pure (ci) what is not pure (uci), as
pleasure (or "pleasant") (sukh) what is pain (or "unpleasant") (du kh)
and as the Self (tma) what is the not-Self --antma-- (antmasu)//5//
+
Egoism (asmit) is tantamount (iva) to the identification (ektmat) of
the Cognizant or Knowing (d k) Power --akte or akty --1 (aktyo )
--i.e. "Pru a or the Absolute Consciousness"-- with the cognitive
(drana) power --akte or akty --2 (aktyo ) --i.e. "Buddhi or
Intellect"--//6//
1 "aktyo " means really "of the two powers" (Genitive Dual of "kti"
--power--). However, I had to translate it in singular for the sake of
convenience. Nevertheless, I have also given the respective forms for
the Genitive Singular of "kti", that is, "akte or akty " --of the
power--, for the sake of clarification.
2 Idem

Attachment (rga ) is that which results (anuay) from pleasure
(sukh); --i.e. "Attachment is the modification that is forged by the
remembrance of enjoyed pleasure"--//7//
z
Aversion (dve a ) is that which results (anuay) from pain or sorrow
(du kh); --i.e. "Aversion is the modification that is forged by the
experience of misery"--//8//

The inborn (svarasavh) fear of death (abhinivea ) is established
(r ha ) in like manner (in everyone) (tth), even (pi) in the wise
(vidu a ); --i.e. "Fear of death may be found in the ignorant as well as
in the learned people"--//9//
uu
Those (te) subtle (Klea-s or Afflictions) (sk m ) are to be
abandoned or forsaken (hey ) by means of the cessation of (mental)
production (pratiprasava)//10//
(
The (afflictive) modifications (v ttaya ) of that --i.e. "of the above-
mentioned Klea-s or Afflictions"-- (td) are to be abandoned or
forsaken (hey ) through meditation (dhyna)//11//
+ ? ?
Latent impression of action (karma-aya ), which is based (mla )
upon Klea-s or Afflictions (klea), becomes manifested (vedanya ) in
the present life (d a... janma) or in a future life (ad ajanma)//12//
z
As long as that --i.e. "Klea-s or Afflictions"-- remains (sati) at the root
(mle), the consequence or result (vipka ) of it (td) is birth (jti),
span of life (ys) and experience --bhoga-- (bhog )//13//
z
On account (hetutvt) of virtue (p ya) and vice (apu ya), those --i.e.
"birth, span of life and experience"-- (te) (appear as) the fruits (phal )
of pleasure (hlda) or pain (paritpa), (respectively)//14//
q
For discerning people (vivekina ), everything (srvam) is indeed
(considered to be) (ev) painful (du khm) because of the sufferings
(du khai ) (derived from) the results or consequences (of one's own
actions) (pari ma), (from) the sorrowful experiences (tpa) (and from)
the latent impressions (sa skra), and also (ca) due to the (mutual)
opposition (virodht) of the modifications (v tti) of the Gu -s (or
qualities of Pradhna1) (gu )//15//
1 "Pradhna" is a synonymous with Prak ti.

Future (angatam) pain (du khm) is to be abandoned or forsaken
(heyam)//16//
? -
The union (sa yoga ) of the "Seer" --i.e. "of the Subject"-- (dra )
with the "seen" (or knowable) --i.e. "with the animate or inanimate
object" or "d ya"-- (d yayo ) is the cause (het ) of that which is to
be abandoned or forsaken (heya)//17//
u+ -
The "knowable" --i.e. "the object"-- (d yam) is by nature (lam)
sentient (praka), mutable (kriy) and inert (sthti). (Secondly,) it
consists (tmakam) of (subtle and gross) elements (bht) (and)
Indriy-s --i.e. "Powers of perceiving (Jnendriya-s)" along with
"Powers of action (Karmendriya-s)"-- (indriy). (Lastly,) it is for the
sake (rtham) of experience (bhoga) and Liberation (apavarga)//18//
jj
The states of mutation (parv i) of the Gu -s (or qualities of
Pradhna1) (gu ) (are): "diversified" (vie a), "undiversified"
(avie a), "indicator-only" (li gamtra) and "one which is with no
indication or mark" --ali ga-- (ali gni)//19//
1 "Pradhna" is a synonymous with Prak ti.
? ; u-
The Seer (dra ) is only (mtra ) a Witness --i.e. "He is an absolute
Knower and completely devoid of Gu -s and subsequent mutation"--
(d i) who although (pi) pure (uddh ), beholds (anupaya ) the
mental modifications (pratyaya)//20//
-
The nature (tm) of the knowable (d yasya) is really (ev) (to be) the
object (of perception) (rtha ) of That --i.e. "of Pru a, the Absolute
Knower"-- (td)//21//
u ??
Even though (pi) disappeared (na m) with regard (prti) to one
(Pru a) who has accomplished his purpose (with it) (k t-rtham), that
--i.e. "the object or knowable"-- (td) does not (really) disappear
(ana am) because of being common (sdhra atvt) to others (any)
(too) --i.e. "other Pru a-s also might use it even after its having been
utilized by one of them previously"--//22//
+
Union or alliance (sa yoga ) is the cause (het ) for realizing
(uplabdhi) the true nature (svarpa) of the two powers (aktyo )
(called) "object --as property--" (sv) (and) "subject --as owner--"
(svmi)//23//
U
Ignorance (vidy) is the cause (het ) of that (union or alliance)
(tsya)//24//
(
The absence (abhva ) of union or alliance (sa yoga) arising from the
absence (abhvt) of that --i.e. "of Adarana or lack of discriminative
knowledge or real discernment about Reality"-- (td) is Kaivalya
(kaivalyam) or the state of Emancipation (hnam) of that (td)
(absolute) Knower (d e ) (known as Pru a)//25//

The means (upya ) of Liberation (hna) is discriminative (viveka)
knowledge (khyti ) which is completely devoid of confusion or
disorder (aviplav)//26//
H u u
A seven-fold (saptadh) (and) ultimate (prntabhmi ) deep
understanding (praj) (comes) to that (Yog who has attained
discriminative knowledge) (tsya)//27//
jS; H
On the destruction (k aye) of impurity (uddhi) through the practice
(anu hnt) of the limbs ( ga) of Yga (yga), (there emerges) the
Light (dpti ) of Knowledge (jna) culminating () in discriminative
(viveka) knowledge (khyte )//28//
uu?j
Yma (yma), Niyama (niyama), sana (sana), Pr yma
(pr yma), Pratyhra (pratyhra), Dhra (dhra ), Dhyna
(dhyna) (and) Samdhi --samdhi-- (samdhaya ) (are) the eight
(a au) limbs (of Yga) ( ga) --after this statement, Patajali will
describe each of them in detail--//29//
Jg"
Non-injury --harmlessness-- (hi s), Veracity --truthfulness-- (saty),
Abstention from stealing (asteya), Continence --dwelling in Brhma--
(brahmacrya) and Non-possession --abstinence from
avariciousness/covetousness; aparigraha-- (aparigrah ) (are the five)
Yma-s or Restraints (yam )//30//

(Those Yma-s or Restraints turn into) a great (mah) vow (vratm)
(when they become) universal (srvabhaum ) and unrestricted
(anavacchinn ) by (any consideration of) class (jti), place (de),
time (kl) or customary duty --"established custom and conventional
rule or usage" are also valid translations for "samay"-- (samay)//31//
~u
Cleanliness (auc), Contentment (santo a), Austerity or Penance
(tpa ), Study and Recitation of Sacred Scriptures (svdhyy), and
Devotion --pra idhna-- (pra idhnni) to the (Supreme) Lord (var)
(are the five) Niyama-s or Observances (niyam )//32//
u
On the inhibition (bdhane) (of those Yma-s and Niyama-s) by
(erroneous) ways of thinking and feeling (vitark), (a Yog should
cultivate) contemplation (bhvanam) on the opposites (pratipak a)//33//
+
u
(Such actions as) injury (hi s), etc. (daya ) proceeding from
(erroneous) ways of thinking and feeling (vitark ) (are as follows): (i)
those which are performed by oneself (k t), got done by another
(krita) or approved --anumodita-- (anumodit ); () those which are
preceded (prvak ) (either) by covetousness (lbha), wrath (krdha),
or delusion (mha). (Moreover, the aforesaid actions can be either) mild
(m d), moderate (mdhya) or intense --adhimtra-- (adhimtr ).
"(They are) the unending (anant) fruits or consequences (phal )
(resulting from) pain (du kh) (and) ignorance (ajna)" --"iti" stands
for inverted commas-- is the opposite (pratipak a) thought
(bhvanam)//34//
uS
On the establishment (prati hym) of hi s or Non-injury (hi s)
(in a Yog, there is) cessation (tyg ) of hostility (vaira) (in one)
coming close (sannidhau) to him (td)//35//
uS +"
On the establishment (prati hym) of Satya or Truthfulness (satya) (in
the Yog), a state of connection (rayatvam) between (his) actions --as
the general idea expressed by any verb-- (kriy) and the (resulting)
fruits or consequences (phla) (arises) --i.e. "all that the above-
mentioned Yog says will come true in the long run"--//36//
uS
On the establishment (prati hym) of Asteya or Non-stealing (asteya)
(in the Yog), all (srva) jewels (rtna) stand near in order to serve
(upasthnam) (him)//37//
JguS
On the establishment (prati hym) of Brahmacrya or Continence
(brahmacrya) (in that Yog, there is) acquisition (lbha ) of Vrya --lit.
"energy, vigor, stamina, strength, etc."-- (vrya)//38//
"
When (that very Yog) stands firmly (sthairye) in Aparigraha or Non-
possession (aparigraha), full knowledge (sambodha ) of "the how, the
what state?" (kathant) about (his past, present and future) existences
(janma) (arises)//39//
j
From auc or Cleanliness (auct), dislike (jugups) towards one's
own (sv) body ( ga) (arises, and consequently) unconcernedness to
contact (asa sarga ) with other (bodies) (parai ) (is also
developed)//40//
;!
(Besides, from auc or Cleanliness,) purity (ddhi) of nature or
disposition (sattv), satisfaction of mind (saumanasya), one-pointedness
(aikgrya), conquest (jay) of the Indriy-s --5 Jnendriya-s or powers
of perception, and 5 Karmendriya-s or powers of action-- (indriy)
(and) fitness or ability --yogyatva-- (yogyatvni) for perceiving
(drana) the Self (tma), (are) also (ca) (developed)//41//

From Santo a or Contentment (santo t); (there is) acquisition (lbha )

of unsurpassed (anuttama) happiness (sukh)//42//
;;
Perfection (siddhi ) of body (kya) and Indriy-s --5 Jnendriya-s or
powers of perception, and 5 Karmendriya-s or powers of action--
(indriy) (is acquired) through Tpas or Austerity (tapasa ), which
brings about destruction (k ayt) of impurities (auddhi)//43//
? u
Union or communion (samprayoga ) with the desired or chosen (i )
deity (devt) (is obtained) from Svdhyy or Study and Recitation of
Sacred Scriptures (svdhyyt)//44//
;~u
Perfection or complete attainment (siddhi ) of Samdhi or Perfect
Concentration (samdhi) (is achieved) through devotion (pra idhnt)
to the Lord (var)//45//

Posture (sanam) (should be) firm (sthir) and pleasant-- (sukhm)//46//

u-
By means of relaxation (aithilya) of effort (prayatna) and absorption --
sampatti-- (sampattibhym) in the infinite --i.e. "in the infinite space
around"-- (anant) (sana or Posture is perfected)//47//
zz
From that (tta ), (there is) immunity (anabhighta ) with regard to the
pairs of opposites (dvandv)//48//
~u~ u
Once that (tasmin) (sana or Posture) has been (perfected) (sati),
Pr yma (pr yma ), (which) is the suspension (viccheda ) of the
flow (gti) of inhalation (vsa) and exhalation --pravsa--
(pravsayo ), (should be developed)//49//
j- j ?
(Pr yma) has (three) operation(s) (v tti ): (1) External (vhya), (2)
Internal (bhyantara) and (3) Suppression (stambha). (And when
Pr yma is) observed (parid a ) according to space (de), time
(kl) and number --sa khy-- (sa khybhi ), it becomes long (drgh)
and subtle (sk m )//50//
j-
The fourth (kind of Pr yma) (caturth ) transcends or excels
(k ep) the sphere of influence (vi aya) of External (vhya) and
Internal (bhyantara) (operations)//51//
u
Through that (tta ), the veil (vara am) over Praka --i.e. "over the
revelation of true knowledge"-- (praka) is attenuated (k yte)//52//

Mental (manasa ) fitness or aptitude (yogyat) for the dhra -s or
concentration practices (dhra su) (is) also (ca) (developed)//53//
u u
Pratyhra or the Withdrawal (pratyhra ) of Indriy-s --5
Jnendriya-s or powers of perception, and 5 Karmendriya-s or powers
of action-- (indriy m) (is), as it were (iva), a following (anukra )
the essential nature (svarpa) of mind (cittasya) (by those very Indriy-
s), when separated (asamprayoge) from their (corresponding) (sv)
objects (vi aya)//54//
-
From that (Pratyhra or Withdrawal) (tta ), supreme (param)
mastery or control (vayat) of the Indriy-s --5 Jnendriya-s or
powers of perception, and 5 Karmendriya-s or powers of action--
(indriy m) (arises)//55//
Third Section : supernatural powers
>
Concentration (dhra ) is the mind's (cittasya) fixation (bandh ) on
one point (de)//1//
u
In that --in Dhra -- (ttra), the continuous flow of similar (ekatnat)
mental modifications (pratyaya) is Meditation (dhynam)//2//

Perfect Concentration (samdhi ) is just (ev) that (condition) (td) in
which only (mtra) the object (of concentration) (rtha) shines forth
(nirbhsam), and the self (svarpa) is absent (nym), as it were
(iva)//3//

The (above-mentioned) triad --i.e. Dhra , Dhyna and Samdhi--
(traym) on a single object (ekatra) is Sa yama (sa yama )//4//
=u
Through the conquest (jayt) of that --i.e. Sa yama-- (td), the Light
(loka ) of Wisdom (praj) (dawns)//5//

(There must be) application (viniyoga ) of that (tsya) to the stages (of
the practice) (bhmi u)//6//
j -
The triad (of Dhra , Dhyna and Samdhi) (traym) (are more)
internal (practices) (antara gam) than the previous ones --i.e. Yma,
Niyama, sana, Pr yma and Pratyhra-- (prvebhya ) (within the
framework of Samprajtayoga)//7//
j
(In turn,) that very triad (td pi) is external (vahira gam) in respect of
Nirvja or seedless concentration --i.e. Asamprajtayoga--
(nirvjasya)//8//
~u

The subjugation (abhibhava) of the latent impression(s) --sa skra--

(sa skrayo ) of the manifest state --i.e. "Vyutthna" or the ordinary
state of consciousness in which there is mental fluctuation-- (vyutthna)
and the appearance --prdurbhva-- (prdurbhvau) of the latenci(es) --
sa skra-- (sa skrayo ) of the arrested state of mind (nirodha) (is)
the mutation (pari ma ) of (that very) arrested state of mind (nirodha).
(This mutation) is linked (anvaya ) to the mind (citt) at (every)
moment (k a a) of that arrested state of mind (nirodha)//9//
Note that "sa skrayo " literally means "of both of latent impressions"
(i.e. "of those of Vyutthna --manifest state-- and Nirodha --arrested
state of mind--). In turn, "abhibhavaprdurbhvau" literally means "the
subjugation (abhibhava) and appearance (prdurbhva)". I had to adapt
the translation so that the purport of the aphorism may be understood
properly.
u
Through the latent impression(s) (sa skrt) of that (arrested state of
mind) (tsya), a continuous undisturbed state of mental tranquility
(pranta-vhit) (is brought about and kept)//10//
"
Diminution (k aya) of attention to all (objects) (srva-arthat) and the
emergence/development --uday-- (udayau) of one-pointedness --
ekgrat-- (ekgratayo ) (is) the mutation (pari ma ) of Samdhi --
perfect concentration or absorption-- (samdhi) of mind (cittasya)//11//
Note that "sarvrthataikgratayo " literally means "of both attention to
all objects (srva-arthat) and one-pointedness (ekgrat)". In turn,
"k ayodayau" literally means "on the diminution (k aya) and
emergence/development (uday)". I had to adapt the translation so that
the purport of the aphorism may be understood properly.
u "
There (tta ) again (pnar) --i.e. "during Samdhi"--, the past (nt)
modification --pratyaya-- (pratyayau) being the same (tulya) as the
present --dita-- (uditau) one --i.e. pratyaya-- (pratyayau), (occurs) the
mutation (pari ma ) of the one-pointed state (ekgrat) of the mind
(cittasya)//12//
Note that "ntoditau" literally means "a past --pratyaya or mental
modification-- (nt) and a present one (udit)". In turn,
"tulyapratyayau" literally means "two mental modifications or pratyaya-
s (pratyayau) being the same (tulya)". I had to adapt the translation so
that the purport of the aphorism may be understood properly.
~
By means of this --i.e. "through the previous exposition about the three
mutations mentioned in the 9th, 11th and 12th aphorisms"-- (etena), the
mutations (pari m ) of essential attribute (dhrma), temporal
character (lak an) (and) state as old and new (avasth) in the gross
elements (bht) and Indriy-s --i.e. Powers of perception and action--
(indriye u) (are) explained in detail (vykhyt )//13//
~ -
The characterized object (dharm) is (that which) continues to exist
(anupt) through (the following three) characteristics (dhrma):
appeased --i.e. past-- (nt), risen --i.e. present-- (dita) and
indefinable --i.e. future-- (avyapadeya)//14//
+
Difference (anyatvam) in the sequence or succession (krma) (is) the
cause (het ) in respect of the mutative (pari ma) difference
(anyatve)//15//

Knowledge (jnam) of past (atta) (and) future (angata) (is achieved)

through Sa yama (sa yamt) on the three (tray) mutations
(pari ma) --i.e. the mutations of essential attribute, temporal character
and state as old and new--//16//
u ju
Through the reciprocal (itaretara) imposition (adhyst) of word
(bda), meaning (rtha) (and) idea --pratyaya-- (pratyaynm), an
intermixture appearing in the form of a unified impression (sa kara )
(is brought about). By means of Sa yama (sa yamt) on that
(intermixture) (td), but in a separate way (pravibhga), knowledge
(jnam) of (the meaning hidden in) the sounds (rut) (emitted by) all
(srva) beings (bht) (is acquired)//17//

Knowledge (jnam) of previous (prva) births (jti) (is attained)

through the realization (sk tkara t) of latent impressions
(sa skra)//18//
u
Knowledge (jnam) of the others' (pra) minds (citt) (is achieved by
practicing Sa yama) on the notions (pratyayasya)//19//

(However,) the basis or support (slambanam) of that --i.e. "of the
aforesaid notions"-- (td) certainly (ca) does not (n) (come to get
known by the Yog practicing Sa yama on the notions) because it is
(bhtatvt) out of reach (avi ay) of him (tsya) --i.e. it is not a
perceivable object for that Yog--//20//
[j uu
On the suppression (stambhe) of the property (kti) of perceptibility
(grhya) pertaining to that --i.e. to the body-- (td) through Sa yama
(sa yamt) on the (visible) form (rp) of (that very) body (kya),
when the Yog has (thus) gone beyond (asamprayoge) the range of the
eyes (ck u -praka), (there is) invisibility (antardhnam)//21//
+ + ? -
Krma --i.e. action and its inherent latent impressions-- (krma) (is of
two kinds:) Sopakrama --i.e. fast in fructifying-- (sopakramam) and (ca)
Nirupakrama --i.e. slow in fructifying-- (nirupakramam). By means of
Sa yama (sa yamt) on that (krma) (td) or (v) through the signs of
approaching death (ari ebhya ), knowledge (jnam) of the latter end
--i.e. "death"-- (aparnta) (is achieved)//22//

(Through Sa yama) on friendship (maitry) and so on (di u),
(different kinds of) strengths (balni) (are acquired)//23//

(Through Sa yama) on (various) strengths (bale u), the strength (bala)
of an elephant (hasti), etc. (dni) (may be attained)//24//
u~u ?
By applying (nyst) the light (loka) of the supersensory perception
(prav tti), knowledge (jnam) of subtle (things) (sk ma), (objects
which are) obstructed from view (vyavahita) (or) remote (viprak a),
(is obtained)//25//

Through Sa yama (sa yamt) on the Sun --i.e. the solar entrance in
the body-- (srye), knowledge (jnam) of the worlds (bhvana) (is
achieved)//26//
~
(Through Sa yama) on the moon --i.e. the lunar entrance in the body--
(candre), knowledge (jnam) of the arrangements (vyh) of stars
(tr) (is acquired)//27//
> ]
(Through Sa yama) on the pole star (dhruve), knowledge (jnam) of
the movement (gti) of that --i.e. "of the stars"-- (td) (is got or
gotten)//28//
+ ~
(Through Sa yama) on the navel-cakr --i.e. "Ma ipra"-- (nbhi-
cakre), knowledge (jnam) of the structure and disposition (vyh) of
the body (kya) (is obtained)//29//

(Through Sa yama) on the cavity (kpe) of the throat (ka h), (there
is) cessation (niv tti ) of hunger (k t) (and) thirst (pips)//30//

(Through Sa yama) on the bronchial tube (krman ym), calmness
and firmness (sthairyam) (are achieved)//31//
;
(Through Sa yama) on the coronal (mrdh) light (jyoti i), (there is)
perception or vision (dranam) of the Siddha-s --i.e. not the Perfected
Beings but a kind of demigods-- (siddha)//32//
uz
Or (v) through Prtibha --i.e. knowledge which comes to a Yog before
the attainment of discriminative knowledge-- (prtibht), everything
(srvam) (becomes known)//33//
j
(Through Sa yama) on the heart (h daye), knowledge (sa vd) of
mind (citt) (is attained)//34//
j u

Experience of pleasure or pain (bhoga ) (based on) a conception

(pratyaya) which does not distinguish (avie a ) (between such)
completely (atyanta) different (asa kr ayo ) (entities as) Buddhisattva
--i.e. Buddhi or intellect having abandoned all traces of Rjas and
Tmas, that is, Buddhisattva is simply a sattvic Buddhi-- (sattv) (and)
Pru a --i.e. the real Self or Knower-- (puru ayo ), exists for another --
i.e. for Pru a-- (parrthatvt). Through Sa yama (sa yamt) on (this)
Pru a --i.e. one's own Self-- (svrtha), knowledge (jnam) of Pru a
(pru a) (is thus obtained)//35//
u"
From that (Sa yama on Pru a) (tta ), Prtibha --a kind of intuitive
knowledge-- (prtibha), rva a --i.e. supernatural power of hearing--
(rva a), Vedana --i.e. supernormal power of touch-- (vedana), the
dara-s --i.e. the supernatural powers of seeing-- (dara), svda --
i.e. supernormal power of tasting-- (svda) (and) Vrt --i.e.
supernatural power of smelling-- (vrt ) arise (jyante)//36//
~ ;
Those (supernormal powers) (te) are obstacles or hindrances
(upasarg ) in Samdhi (samdhau), (but) accomplishments
(siddhaya ) in Vyutthna --i.e. the ordinary state of consciousness in
which the mind fluctuates-- (vyutthne)//37//
uq
Through the weakening (aithilyt) of the cause (kra a) of bondage
(bandh) and (ca) complete knowledge/understanding (sa vedant) of
the roaming (pracra) of mind (cittasya), (mental) penetration (vea )
into the body (rra) of another (pra) (is possible then)//38//
=jj +>
By conquering (jayt) Udn --i.e. one of the five main vital energies--
(udn), (there is) movement without obstacle (sa ga ) in water (jal),
mud (pa ka), thorns (k aka), etc. (di u) and (ca) exit from the body
(at will) at the time of death (utkrnti )//39//
=
By conquering (jayt) Samn --i.e. one of the five main vital energies--
(samn), effulgence (jvalanm) (is achieved)//40//
" (~ "
Through Sa yama (sa yamt) on the relationship (sambandha)
between the (ordinary) power of hearing --i.e. rotendriya-- (rtra)
(and) the space --i.e. k-- (kayo ), divine (divym) Power of
Hearing (rtram) (is developed)//41//
>
By means of Sa yama (sa yamt) on the relationship (sambandha)
between the physical body (kya) (and) the space --i.e. k--
(kayo ); and also (ca) by absorption --i.e. identification with--
(sampatte ) into the light (lagh) cotton (tla), movement (gamanam)
through the space (k) (is obtained) --i.e. the Yog can fly with the
help of this kind of Sa yama--//42//
u
A unimagined (akalpit) conception (v tti ) (which is held) outside
(vahs), (is known as) the great (mah) discarnate (videh). From that --
i.e. from Mahvideh or the great discarnate-- (tta ), (there is) removal
(k ya ) of the veil (vara a) over the Light --i.e. over Buddhisattva--
(praka)//43//
(
Through Sa yama (sa yamt) on the grossness (sthl), essential
nature (svarpa), subtlety (sk ma), inherence --i.e. inherent quality--
(anvaya) (and) objectiveness (arthavattva) (of the Bht-s or Elements),
victory (jay ) over (those very) Bht-s or Elements (bht) (is
secured)//44//
u ;>
From that (aforesaid Sa yama) (tta ), (there is) manifestation
(prdurbhva ) of A im --i.e. the supernormal power of
minimization-- (a im), etc. (di), bodily (kya) perfection (sampd)
and (ca) non-obstruction (anabhighta ) in respect of the characteristics
(dhrma) of that (very body) (td)//45//

Bodily (kya) perfection (sampd) (consists of) beauty (rp), charm
(lva ya), strength (bala) (and) adamantine (vjra) solidity --
sa hananatva-- (sa hananatvni)//46//
"
Through Sa yama (sa yamt) on receptivity (grha a), essential
nature (svarpa), I-sense (asmit), inherence (anvaya) (and)
objectiveness (arthavattva) (of the Indriy-s --i.e. powers of perception
and action--), victory (jay ) over (those very) Indriy-s (indriy) (is
obtained)//47//
u>
From that (aforesaid Sa yama) (tta ), swiftness (javitvam) (as) of
mind (mnas), a state (bhv ) in which the organs of sense act
independently of the body (vikara a), and (ca) victory (jay ) over
Pradhna --i.e. Prak ti, the original source of the material universe--
(pradhna) (are secured)//48//
S
To one established in (discriminative) knowledge (khyti-mtrasya) of
the difference (anyat) between Buddhisattva --i.e. sattvic Buddhi full
of discriminative knowledge-- (sattv) (and) Pru a (pru a) (comes)
supremacy (adhi ht tvam) over all (srva) beings (bhv) and (ca)
omniscience (sarvajt tvam)//49//
z
By renunciation (vairgyt) even (pi) of that --i.e. of Vivekakhyti or
discriminative knowledge-- (td), when there is destruction (k aye) of
the seeds (vja) of evil (do a), Kaivalya or complete Emancipation
(kaivalyam) (is experienced)//50//
j ?uj
When invited (upanimantra e) by beings occupying a high position --
i.e. celestial beings-- (sthni), (that invitation) should not be accepted
(sa ga... akara am) nor should it cause (akara am) conceit (smaya),
since it involves the possibility (prasa gt) of undesirable results
(pnar-ani a)//51//
+ z
Through Sa yama (sa yamt) on moment (k a a) (and) its (td)
sequence or succession --i.e. krma-- (kramayo ), a knowledge
(jnam) which arises (jam) from (that) discernment or discrimination
(viveka) (is acquired)//52//
u
Through that (knowledge) (tta ), there is clear perception (of the
difference) (pratipatti ) between two things looking alike (tulyayo )
since difference (anyat) is indiscernible (anavacchedt) by means of
class or species (jti), temporal character (lak a ) (and) position --i.e.
de-- (deai )//53//
In other words, even though two things look alike because the
difference is indiscernible via class or species, temporal character and
position, the Yog can perceive the difference through that knowledge
obtained by practicing Sa yama on moment and its sequence.
+
Knowledge (jnam) which arises (jam) from discernment or
discrimination (viveka) is "Traka or intuitive knowledge (trakam). (It
is) comprehensive of all (srva) things (vi ayam) appearing (vi ayam)
at all times (sarvth) and (ca) has no sequence (akramam... iti)"//54//
Note that "iti" stands for inverted commas.
;
When there is equality (smye) of purity (uddhi) between Buddhisattva
--i.e. sattvic Buddhi-- (sattv) (and) Pru a (puru ayo ), "the state of
complete Emancipation" (kaivalyam iti) (dawns)//55//
Note that "iti" now indicates the end of the section.
Fourth Section : On Liberation
;
The Siddhi-s or Supernatural Powers (siddhaya ) come (j ) with birth
(janma), (or they are achieved by means of) herbs (au adhi), mntra-s
(mntra), austerities (tpas) (or) perfect concentration (samdhi)//1//
u
The transformation (pari ma ) into other (ntara) species (jti) (is
accomplished) through the filling in (prt) of their essential nature
(prak ti)1//2//
1 In other words, the mould of the new species into which one wants to
be transformed "fills in" (or permeate) the essential nature of the new
body and organs and shapes them according to the respective
parameters. It is as if one were to exert pressure on a pile of wet sand
with a recipient. The wet sand will assume the form of that recipient, no
doubt. The process of transformation from one species into another
proceeds in a similar way.
u u
Cause (nimittam) (does not set) the essential natures (prak tnm) into
motion (aprayojakam) but (t) it breaks down (bhed ) the barrier (or
mound) (vara a). For that reason (tta ), it is like (vat) the farmer
(k etrika) (who breaks down a barrier or mound so that the water may
flow into his field)//3//

The created (nirm a) minds (cittni) are (produced) from the pure
(mtrt) I-sense (asmit)//4//
u u
(Only) one (kam) mind (cittm) (sets) the many (created minds)
(aneke m) into motion (prayojakam) during their various (bhede)
activities (prav tti)//5//

Of these (created minds) (ttra), (those) brought about (jam) through
meditation (dhyna) are without (an) latent impressions (ayam)//6//
+ ~
The action (krma) of a Yog (yogina ) is neither white (aukla) nor
black (ak am), (while) those of others (itare m) are of three kinds
(trividham)//7//
z~
From that --i.e. from those three aforesaid kinds of action-- (tta ),
(there is) certainly (ev) manifestation (abhivyakti ) of Vsan-s1
(vsannm) suitable --anugu a-- (anugu nm) to the consequences or
results (vipka) of that --i.e. of the three above-mentioned types of
action-- (td)//8//
1 Careful here with the technical terms: Vsan-s are latent impressions
of "feelings" produced by birth, life-span and experience of pleasure
and pain. Also note that Vsan is not synonymous with Karmaya,
despite both of them are latent impressions, since the latter arises out of
"actions" or krma and not out of feelings like the former. There is a big
difference between those two kinds of latent impressions. In turn, the
word "sa skra" is commonly used to designate "latent impressions" in
general. Use these terms properly, please.
~
Because of similarity (ekarpatvt) between memory (sm ti) (and)
latent impressions --sa skra-- (sa skrayo ), (there is) immediate
(nantaryam) (emergence of Vsan-s) even though (pi) separated --
vyavahita-- (vyavahitnm) by birth (jti), space or position (de)
(and) time (kl)//9//

Seeing that the desire for self-welfare --s-- (i a ) is eternal --
ntya-- (nityatvt), those (Vsan-s) --ts-- (tsm) (from which it
emerges are) also (ca) beginningless (anditvam)//10//
" j
Since (Vsan) is held together (sa g htatvt) by cause (het), fruit or
result (phla), refuge (raya) (and) support --i.e. "lambana" or the
supporting object which attracts Vsan-- (lambanai ), in the absence
(abhve) of these --i.e. cause, fruit or result, refuge and support--
(e m), (there is also) absence (abhva ) of that (Vsan) (td)//11//
;
Past (atta) (and) future (angatam) exist (sti) in their essential forms
(svarpata ). (The difference is only) in the characteristics (of the
forms) (dharm m) at different (bhedt) times or phases --i.e. past,
present and future-- (adhva)//12//
~
Those (characteristics) (te) are manifest (vyakta) (and) subtle --
sk ma-- (sk m ) (and) consist (tmna ) of the Gu -s (gu )//13//
z
Due to the coordinated or coincidental (ekatvt) mutation (of the three
Gu -s) (pari ma), an object (vastu) appears to be something real
(tattvam)//14//

Despite sameness (smye) of objects (vastu), there is a different
(vibhakta ) way or path (panth ) to them both --i.e. object and its
inherent knowledge-- (tayo ) since there are different (bhedt) minds
(citt)//15//
u
The object (vastu) certainly (ca) is not (n) dependent (tntram) on one
only (ka) mind (citt), (because if so,) what (kim) would happen (syt)
when (the object) is not experienced or cognized (apram akam) by
that (mind) (td) then (tad)?//16//
q
The object (vastu) is known (jta) (or) unknown (ajtam) to the mind
(cittasya) according to how (apek itvt) it colors (uparga) that (very
mind) (td)//17//
>u
To the Lord or Master --i.e. Pru a-- (prabho ) of that --i.e. of mind--
(td), the mental (citt) modifications (v ttaya ) (are) always (sad)
known (jt ) because of the immutability (apari mitvt) of (that
very) Pru a (pru asya)//18//
-
That (mind) (td) is not (n) self-illuminating (sv-bhsam) since it is
a knowable object (d yatvt)//19//

And (ca) there is no cognizance (anavadhra am) of them both --i.e.
mind and knowable objects-- (ubhya) simultaneously
(ekasamaye)//20//
- ;; uj j>
(If one's own mind were to be) a knowable object (d ye) to another
(ntara) mind (citt), (then there would be) a undue extension
(atiprasa ga ) of Buddhi(s) (buddhe ) of Buddhi-s (buddhi) and (ca)
intermixture (sa kara ) of memories (sm ti)//21//
uj+ ;
When Cit or Consciousness (cite ), though untransmissible--
apratisa kram-- (apratisa kramy ), takes on --patti-- (pattau) the
form (kra) of that --i.e. of Buddhi-- (td), (becomes) the
consciousness or intelligence (sa vedanam) of one's own (sv) Buddhi
(buddhi)//22//
? -
Mind (cittm), being affected (uparaktam) by (both) the seer (dra )
and the seen (d ya), (is) all-comprehensive (srva-rtham)//23//
j>
That (mind) (td), although (pi) variegated (citram) by innumerable
(asa khyeya) Vsan-s --i.e. latencies resulting from feelings, not
actions-- (vsanbhi ), (exists) for (rtham) another --i.e. Pru a--
(pra) inasmuch as (its constituents) act (kritvt) conjointly
(sa hatya)//24//

To one who knows (darina ) the special distinction (vie a) --i.e. to
one who has realized Pru a or the Self--, there is cessation (viniv tti )
of the practice of pondering (bhvan) over the nature (bhv) of his
(own) Self (tma)//25//
Vj u(
Then (tad), the mind (cittm) inclines (nimnm) toward discriminative
(knowledge) (viveka) (and) is directed (prk-bhram) toward complete
Liberation (kaivalya)//26//
u -
In the holes --i.e. in the breaches-- (chidre u) of that (discriminative
knowledge) (td), other (antar i) mental modifications (pratyaya)
(emerge) because of (residual) latencies (sa skrebhya )//27//
+
It is said (uktam) (that) the removal (hnam) of these --i.e. of the mental
modifications mentioned in the previous aphorism-- (e m) is as (vat)
(that of) the Klea-s or Afflictions (klea)//28//
uj
One who, having attained discriminative (viveka) knowledge (khyte )
in the highest degree and at all times (sarvth), does not take an
interest (akusdasya) even (pi) in (that) omniscience resulting from
"Vivekaja jnam" or "Knowledge arising from discernment" --Vide
III 54-- (prasa khyne), (experiences a type of) Samdhi or Perfect
Concentration (samdhi ) (known as) Dharmamegha --i.e. Cloud of
Virtue-- (dhrma-megha )//29//
+
From that --i.e. from Dharmamegha-- (tta ), there is cessation
(niv tti ) of Afflictions (klea) (and) actions (krma)//30//

Then (tad), due to the infinity (nantyt) of knowledge (jnasya) free
--apeta-- (apetasya) from all (srva) veiling (vara a) impurities (mla),
the knowable(s) (jeyam) (appear to be) few (lpam)//31//
+H
From that (Dharmamegha or Cloud of Virtue) (tta ), when the Gu -s
--i.e. "qualities of Prak ti"-- (gu nm) have accomplished their
purpose (k t-arthnm), there is cessation (sampti ) of the mutative
(pari ma) sequence (krma) (of those very Gu -s)//32//
u "j +
Sequence (krma ) is correlated (pratiyog) to the moments (k a a)
(and) is perceivable or noticeable (nirgrhya ) on the termination
(aparnta) of the mutations (pari ma)//33//
uu uS
Complete Liberation (kaivalyam) or (v) the Power (kti ) of
Consciousness (cit) established (prati h) in her own nature (svarpa)
(occurs when) the Gu -s --i.e. "qualities of Prak ti"-- (gu nm) return
to their original source --i.e. Prak ti-- (pratiprasava ), as they have no
(further) purpose to fulfill (rtha-nynm) for Pru a (pru a) --final
"iti" indicates the end of this scripture--//34//