Portion on Accomplishments
Deśabandhaścittasya dhāraṇā.
Tatri pratyayaikatānatā dhyānam.
Tad evārthamātra nirbhāsam svarūpa śūnyam iva samādhiḥ.
Trauma ekatra saṃyamaḥ.
Tajjayāt prajñālokaḥ.
Tasya bhūmiṣu viniyogaḥ.
Trayam antaraṇgam pūrvebhyaḥ.
Tad api bahiraṇgam nirbījasya.
Vyutthāna nirodha saṃskārayor abhibhava prādurbhāvau nirodha kṣaṇa cittānvayo nirodha pariṇāmaḥ.
Tasya praśānta vāhitā saṃskārāt.
Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ.
Śāntoditau tulyapratyatau cittasyaikāgratā pariṇāmaḥ.
Etena bhūtendriyeṣu harama lakṣaṇāvasthā pariṇāma vyākhyātāḥ.
Śāntoditāvyapadeśya dharmānupāti dharmī.
Kramānyatvam pariṇāmānyatve hetuḥ.
Pariṇāma traya saMyamād atītānāgata jñānam.
Śabdārtha pratyayānām itaretarādhyāsāt saṃkarastatpravibhāga saṃyamāt sarva bhūta ruta jñānam.
Saṃskārasākṣātkaraṇāt pūrvajātijñānaṃ.
Pratyayasya paracitta jñānam.
Na ca tat sālaṃbanam tasyāviṣayī bhūtatvāt.
Kāyarūpa saṃyamāt tadgrāhya śakti staṃbhe cakṣuḥ prakāśāsaṃprayoge’ntardhānam.
Etena śabdādyantardhānam uktam.
Sopakramam nirupakramam ca karma tat saṃyamād aparānta jñānam ariṣṭebhyo vā.
Maitryādiṣu balāni.
Baleṣu hats balādīni.
Pravṛttyāloka nyāsāt sūkṣma vyavahita viprakṛṣṭa jñānaṃ.
Bhuvanajñānam sūrye saṃyamāt.
Candre tārā vyūha jñānaṃ.
Dhruve tadgati jñanaṃ.
Nābhicakre kāyavyūha jñānam.
Kaṇṭha kūpe kṣut pipāsā nivṛttiḥ.
Kūrmanāḍyām sthairyaṃ.
Mūrdha jyotiṣi siddha darśanaṃ.
Prātibhād vā sarvaṃ.
Hṛdaye città saṃvit.
Sattva puruṣayor atyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthāt svārthasaṃyamāt puruṣajñānaṃ.
Tataḥ prātibha śrāvaṇa vedanādarśāsvāda vārtā jāyante.
Te samādhāvupasargā vyutthāne siddhyaḥ.
Bandhakāraṇa śaithilyāt pracāra saṃvedanāc ca cittasya paraśarīrāveśaḥ.
Udāna jayāj jala paṇka kaṇṭakādiṣvasaṇga utkrAntiś ca.
Samānajayāj jvalanaṃ.
Śrotrākāśayoḥ saṃbandhasaṃyamād divyam śrotraṃ.
Kāyākāśayoḥsaṃbandha saṃyamāllaghu tūla samāpatteścākāśagamanaṃ.
Bahirakalpitā vṛttirmahāvidehā tataḥ prakāśāvaraṇakṣayaḥ.
Sthūla svarūpa sūkṣmānvayārthavattva saṃyamād bhūta jayaḥ.
Tato’ṇimādhi prādurbhāvaḥ kāyasaṃpat taddharmānabhighātaśca.
Rūpa lāvaṇyabalavajrasaṃhananatvāni kāyasaṃpat.
Grahaṇa svarūpāsmitānvayārthavattva saṃyamād indriya jayah.
Tato manojavitvam vikaraṇabhāvaḥ pradhānajayaśca.
Sattvapurṣānyatākhyāti mātrasya sarvabhāvādhiṣṭhātṛtvam sarvajñātṛtvam ca.
Tadvairāgyādapi doṣabījakṣaye kaivalyam.
Dhāraṇā is the binding of the mind to one place, object or idea.
Dhyāna is the continuous flow of cognition toward the object.
Samādhi is the same meditation when there is the shining of the object alone, as if devoid of form.
The practice of these three [dhāraNā, dhyāna and samādhi] upon one object is called saṃyamaḥ.
By the mastery of saṃyama comes the light of knowledge.
Its practice is to be accomplished in stages.
These three [dhāraṇā, dhyāna and samādhi] are more internal than preceding five limbs.
Even these three are external to the seedless samādhi.
The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. The moment of conjunction of mind and new modifications is nirodha pariṇāmaḥ.
The flow of nirodha pariṇāmaḥ becomes stead through habit.
When there is a decline in distractedness and appearance of one-pointedness, then comes samādhiḥ pariṇāmaḥ (development in samādhi).
Then again when the subsiding past and rising present images are identical, there is ekāgratā pariṇāmaḥ (one pointedness).
By this [what has been said in the preceding three sūtras], the transformations of the visible characteristics, time factors and conditions of elements and senses are also described.
It is the substratum (Prakrit) that by nature goes through latent, uprising and unmanifested phases.
The success of these different phases is the cause of the differences in stages of evolution.
By practicing saṃyama on the the three stages of evolution comes knowledge of past and future.
A word, its meaning and the idea behind it are normally confused because of superimposition upon another another. By saṃyama on the word [or sound] produced by any being, knowledge of its meaning is obtained.
By direct perception, through saṃyama, of one’s mental impressions, knowledge of past birth is obtained.
By saṃyama on the distinguishing signs of other’s bodies, knowledge of their mental images obtained.
But this does not include the support in the person’s mind [such as the mot I’ve hind the thought, etc.], as that is not the object of the saṃyama.
By saṃyama on the form of one’s body and by checking the power of perception by intercepting light from the eyes of the observer, the body becomes invisible.
In the same way, the disappearance of sound [and touch, taste, smell, etc.] is explained.
Karmas are of two kinds: quickly manifesting and slowly manifesting. By saṃyama on them, or on the portents of death, the knowledge of the time of death is obtained.
By saṃyama on friendliness and other such qualities, the power to transmit them is obtained.
By saṃyama on the strength of elephants and other such animals, their strength is obtained.
By saṃyama on the Light within, the knowledge of the subtle, hidden and remote is obtained. [Note: subtle as atoms, hidden as treasure, remote as distant lands.]
By saṃyama on the sun, knowledge of the entire solar system is obtained.
By saṃyama on the moon, comes knowledge of the stars’ arrangement.
By saṃyama on the pole star comes knowledge of the stars’ movement.
By saṃyama on the navel plexus, knowledge of the body’s constitution is obtained.
By saṃyama on the kurma nadī (a subtle tortoise-shaped tube located below the throat), motionlessness in meditative posture is achieved.
By saṃyama on the light at the crown of the head (sahaswrara chakra), visions of masters and adepts are obtained.
Or, in the knowledge that dawns by spontaneous enlightenment [through a light of purity], all the powers come by themselves.
By saṃyama on the heart, the knowledge of the mind-stuff is obtained.
The intellect and the Puruṣa (Ātman, Self) are totally different, the intellect existing for the sake of the Puruṣa, while the Puruṣa exists for its own sake. Not distinguishing this is the cause of all experiences; and by saṃyama on the distinction, knowledge of the Puruṣa is gains.
From this knowledge arises super physical hearing, touching, seeing, tasing and smelling though spontaneous intuition.
These [superphysical senses] are obstacles to [nirbija] samādhi but are siddhis (power or accomplishments) in the worldly pursuits.
By the loosening of the cause [of the bondage of mind to body] and by knowledge of the procedure of the mind-stuff’s functioning, entering another’s body is accomplished.
By mastery over the udāna nerve current (the upward vital air), one accomplishes levitation over water, swamps, thorns, etc. and can leave the body at will.
By mastery over the samāna nerve currency (the equalizing vita air) comes radiance to surround the body.
By saṃyama on the relationship between ear and ether, supernormal hearing becomes possible.
By saṃyama on the relationship between the body and ether, lightness of cotton fiber is attained, and thus traveling through the ether becomes possible.
By saṃyama on the thought waves unidentified by and external to the body [maha-videha, or the great bodilessness], the veil over the light of the Self is destroyed.
By saṃyama on the gross and subtle elements and on their essential nature, correlations and purpose, master over them is gained.
From that comes attainment of anima and other Siddhis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements.
Beauty, grace, strength, adamantine hardness and robustness constitute bodily perfection.
By saṃyama on the power of perception and the essential nature, correlation with the ego sense and purpose of the sense organs, master over them is gained.
From that, the body gains the power to move as fast as the mind, the ability to function without the aid of the send organs and complete master over the impart cause (Prakṛti).
By recognition of the dissection between sattva (the pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained, as is omniscience.
By non-attachment even to the [siddhis], the seed of bondage is destroyed and thus follows kaivalya (independence).
Jāti lakṣaṇa deśairanyatānavacchedāt tulyayostataḥ pratipattiḥ.
Tārakam sarvaviṣayam sarvathāviṣayamakramam ceti vivekajam jñānaṃ.
Sattva puruṣayoḥ śuddhi sāṃye kaivalyam.
Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.
The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.
When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.
Sthānyupanimantraṇe saṇgasmayākaraṇam punaraniṣṭa prasaṇgāt.
Kṣaṇa tat krmayoḥ saṃyamād vivekajam jñānaṃ.
The Yogi should eight accept nor mile with pride at the admiration of even the celestial beings, as there is the possibility of getting caught again in the undesirable.
By saṃyama on single moments in sequence comes discriminative knowledge.
By saṃyama on the pit of the throat, cessation of hunger and thirst is achieved.