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Sutra 3.21

कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥

kaayarUpasaMyamaat tadgraahyashaktistambhe chkShuHprakaashaasaMprayoge antardhaanam

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kaaya=of the body; rUpa=form; saMyamaat=by performing samyama; tat=that; graahya=to be grasped or known; shakti=power; stambhe=on obstruction; chakShuH=eye; prakaasha=light; asaMprayoge=on absence of contact; antardhaanam=invisibility

Sw. Satchidananda

By samyama 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.

Bryant

By performing samyama on the outer form of the body, invisibility [is attained]. This occurs when perceptibility is obstructed by blocking contact between light and the eyes.

Taimni

By performing Samyama on Rupa (one of the five Tanmatras), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the whole body becomes invisible.

Aranya

When Perceptibility Of The Body Is Suppressed By Practicing Samyama On The Visual Character, Disappearance Of The Body Is Effected Through It’s Getting Beyond The Sphere Of Perception Of The Eye.

Sutra 3.20

न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥

na cha tat saalambanaM tasyaaviShayIbhUtatvaat

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na=not; cha=and; tat=that knowledge; sa=with; alambanaM=support; tasya=its; aviShayIbhUtatvaat=because of not being the object;

Sw. Satchidananda

But this does not include support in the person’s mind [such as the motive behind the thought, etc.], as that is not the object of samyama.

Bryant

That knowledge is not accompanied by its object, since this object is not the object [of the yogi’s mind].

Taimni

But not also of other mental factors which support the mental image for that is not the object (of Samyama).

Aranya

The Prop (Or Basis) Of The Notion Does Not Get Known Because That Is Not The Object Of The (Yogin’s ) Observation.

Sutra 3.19

प्रत्ययस्य परचित्तज्ञानम्॥१९॥

pratyayasya parachittaj~jaanam

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pratyayasya=from the ideas; para=of others; chitta=of the minds; j~jaanam=knowledge;

Sw. Satchidananda

By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained.

Bryant

From [their] ideas, one can attain knowledge of others’ minds.

Taimni

(By direct perception through Samyama) of the image occupying the mind, knowledge of the mind of others.

Aranya

(By Practicing Samyama) On Notions, Knowledge Of Other Minds Is Developed.

Sutra 3.18

संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥

saMskaarasaakShatkaraNaat pUrvajaatij~jaanam

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saMskaara=mental impressions; saakShat=direct perception; karaNaat=as a result of; pUrva=previous; jaati=births; j~jaanam=knowledge;

Sw. Satchidananda

By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained.

Bryant

By bringing previous samskaras into direct perception comes the knowledge of previous births.

Taimni

By direct perceptions of the impression a knowledge of previous births.

Aranya

By The Realisation Of Latent Impression, Knowledge Of Previous Births Is Acquired.

Sutra 3.17

शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥

shabdaarthapratyayaanaamitaretaraadhyaasaat saMkarastatpravibhaagasaMyamaat sarvabhUtarutaj~jaanam

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shabdaarthapratyayaanaamitaretaraadhyaasaat saMkarastatpravibhaagasaMyamaat sarvabhUtarutaj~jaanam

Sw. Satchidananda

"A word, its meaning, and the idea behind it are normally confused because of superimposition upon one and another. By samyam on the word [or sound] produced by any being, knowledge of its meaning is obtained."

Bryant

"Due to the correlation between word, meaning, and idea, confusion ensues. By performing samyama on the distinction between them, knowledge of the speech of all creatures arises."

Taimni

"The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being."

Aranya

"Word, Object Implied And The Idea Thereof Overlapping, Produce One Unified Impression. If Samyama Is Practiced On Each Separately, Knowledge Of The Meaning Of The Sounds Produces By All Beings Can Be Acquired"

Sutra 3.16

परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥

pariNaamatrayasaMyamaadatItaanaagataj~jaanam

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pariNaama = transformation; traya = threefold; saMyamaat = from samyama; atIta = past; anaagata = future; j~jaanam
= knowledge;

Sw. Satchidananda

"By practicing samyama on the three stages of evolution comes knowledge of past and future."

Bryant

"When samyama is performed on the three transformations [of characteristics, state and condition], knowledge of the past and the future ensues"

Taimni

"By performing Samyama on the three kinds of transformation (Nirodha, Samadhi and Ekagrata) knowledge of the past and future."

Aranya

"Knowledge Of The Past And The Furute Can Be Derived Through Samyama On The Three Parinamas (Changes)"

Sutra 3.15

क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥

kramaanyatvaM pariNaamaanyatve hetuH (3.15)

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krama = succession; anyatvaM = change; pariNaama = transformation; anyatve = in change; hetuH
= the cause;

Sw. Satchidananda

"The succession of these different phases is the cause of the difference in stages of evolution."

Bryant

"the change in the sequence [of characteristics] is the cause of the change in transformation [of objects]"

Taimni

"The cause of the difference in transformation is the difference in the underlying process."

Aranya

"Change Of Sequence (Of Characteristics) Is Cause Of Mutative Differences."

Sutra 3.14

शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥

shaantoditaavyapadeshyadharmaanupaatI dharmI (sutra 3.14)

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shaanta = past, subsided; udita = arisen, present; avyapadeshya = future, not yet mentioned; dharma = nature, characteristics; anupaatI = follows, goes through; dharmI = substratus, that which possesses the characteristics;

Sw. Satchidananda

"It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifest phases."

Bryant

"The substratum is that which underpins past, present and future"

Taimni

"The substratum is that in which the properties – latent, active or unmanifest – inhere."

Aranya

"That Which Continues Its Existence All Through The Varying Characteristics, Namely The Quiscent, i.e. Past, The Uprisen, i.e. Present Or Unmanifest (But Remaining As Potent Force) i.e. Future, Is The Substratum (Or Object Characterised)."

Sutra 3.13

एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥

etena bhUtendriyeShu dharmalakShaNaavasthaapariNaamaa vyaakhyaataaH (sutra 3.13)

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etena = by this; bhUta = an object; indriyeShu = in the senses; dharma = essential nature; lakShaNa = qualities, temporal state; avastha = condition; pariNaamaaH = development, transformation; vyaakhyaataaH = are explained

Sw. Satchidananda

"By this [what has been said in the preceding Sutras], the transformation of the visible characteristics, time factors and conditions of elements and senses are also described."

Bryant

"In this way, the change in the characteristics, state, and condition of objects and of the senses is explained".

Taimni

"By this (by what has been said in the last four Sutras) the property, character and the sense-organs are also explained."

Aranya

"By These Are Explained The Three Changes, Viz. Of Essential Attributes Or Characteristics, Of Temporal Characters, And Of States Of The Bhutas And The Indriyas (i.e. All The Knowable Phenomena)"

Sutras 3.9 – 3.12

meditation
Deep meditation

Sutra 3.9

व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥

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vyutthaananirodhasaMskaarayorabhibhavapraadhurbhaavou nirodhakShaNachittaanvayo nirodhapariNaamaH (sutra 3.9)

vyutthaana = outgoing, emerging; nirodha = suppression, restraint; saMskaarayoh = of the sumliminal impressions; abhibhava = overpowering, disappearance; praadhurbhaavou = manifestation, appearance; nirodhakShaNa = moment of restraint; chitta = mind; anvayah = connected, proceding; nirodha = suppression; pariNaamaH = transformation;


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