Sutra 3.55

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥

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sattva-puruṣayoḥ śuddhisāmye kaivalyam iti॥55॥

sattva=the pure intellect; puruṣayoḥ=and of the purusha; śuddhi=of purity; sāmye=on becoming equal; kaivalyam=final liberation; iti=thus, it is said॥55॥

Sw. Satchidananda

When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Bryant

When the purity of the intellect is equal to that of the purusha kaivalya liberation ensues.

Taimni

Kaivalya is attained when there is equality of purity between the Parusa and Sattva.

Aranya

When Equality Is Established Between Buddhi-Sattva And Purusa In Their Purity, Liberation Takes Place.

Sutra 3.54

तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥

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tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
tārakaṁ=liberator, that which helps to cross over the ocean of existence; sarva=all; viṣayaṁ=objects; sarvathā-=everywhere, at all times; viṣayam=object; akramaṁ=without sequence – transcending the world process; cha=and; iti=thus; vivekajaṁ=born of discrimination; jñānam=knowledge ॥54॥

Sw. Satchidananda

The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Bryant

Knowledge born of discrimination is a liberator; it has everything as its object at all times simultaneously.

Taimni

The highest knowledge born of awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends World Process.

Aranya

Knowledge Of Discernment Is Taraka Or Intuitional, Is Comprehension Of All Things And Of All Times And Has No Sequence.

Sutra 3.53

जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥

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jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
jāti=species; lakṣaṇa=distinguishing characteristic; deśaiḥ=and location; anyatā=difference; anavacchedāt=because of the absence of definition; tulyayoḥ=of two comparable things; tataḥ=from this; pratipattiḥ=knowledge ॥53॥

Sw. Satchidananda

Thus, the indistinguishable differences between objects that are alike in species, characteristics marks and positions become indistinguishable.

Bryant

As a result of this, there is discernment of two comparable things that are not distinguishable by species, characteristic, or location.

Taimni

From it (Vivekajam’Jnanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or postion.

Aranya

When Species, Temporal Character And Position Of Two Different Things Being Indiscernable They Look Alike, They Can Be Differentiated Thereby (By This Knowledge)

Sutra 3.52

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥

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kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥
kṣaṇa=mement, instant; tat=its (the moment’s); kramayoḥ=and its order, sequence; saṁyamāt=by samyama on; vivekajaṁ=born of discrimination; jñānam=knowledge ॥52॥

Sw. Satchidananda

By samyama on single moments in sequence comes discriminative knowledge.

Bryant

By performing samyama on the moment, and its sequence, one attains knowledge born of discrimination.

Taimni

Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession.

Aranya

Differentiating Knowledge Of The Self And The Non-Self Comes From Practicing Samyama On Moment and It Sequence.

Sutra 3.51

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥

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sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥51॥
sthāni=celestial beings; upa-nimantraṇe=on being invited by; saṅga=attachment; smaya=smile, pride; akaraṇaṁ=avoidance; punah=again; aniṣṭa=undesirable, evil; prasaṅgāt=inclination toward॥51॥

Sw. Satchidananda

The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.

Bryant

If solicited by celestial beings, [the yogi] should not become smug, because the tendency toward undesirable consequences can once again manifest.

Taimni

(There should be) avoidance of pleasure of pride on being invited by the super-physical entities in charge of various planes because there is the possibility of revival of evil.

Aranya

When Invited By The Celestial Beings That Invitation Should Not Be Accepted Nor Should It Cause Vanity Because It Involves Possibility Of Undesirable Consequences.

Sutra 3.50

तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५०॥

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tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ॥50॥
tat=that (i.e., omniscience and omnipotence mentioned in previous sutra); vairāgyāt=from detachment; api=even; doṣa=fault, bondage; bīja=seed; kṣaye=on the destruction of; kaivalyam=final liberation॥50॥

Sw. Satchidananda

By non-attachment even to that [all these siddhis]. The seed of bondage is destroyed and thus follows Kailvalya (Independence).

Bryant

By detachment even from this attainment [i.e., omniscience and omnipotence], and upon the destruction of the seeds of all faults, kaivalya, the supreme liberation ensues.

Taimni

By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya

Aranya

By Renunciation Of That (Visoka Attainment) Even, Comes Liberation On Account Of The Destruction Of The Seeds Of Evil.

Sutra 3.49

सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥

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sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātr̥tvaṁ sarva-jñātr̥tvaṁ ca ॥49॥
sattva=one of the three gunas, also refined intellect; puruṣa=the self, soul; anyatā=distinction; khyāti=discernment; mātrasya=of one, only; sarva=all; bhāvā=states of existence; adhiṣṭhātr̥tvaṁ=supremacy over; sarva=all; jñātr̥tvaṁ=state of knowledge; ca=and ॥49॥

Sw. Satchidananda

By recognition of the distinction between the sattva (pure reflective nature) and the Self, supremacy over all states and forms of existence [omnipotence] is gained as is omniscience.

Bryant

Only for one who discerns the difference between the purusa and the intellect do omniscience and omnipotence accrue.

Taimni

Only from awareness of the distinction between Sattva and Parusa arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience).

Aranya

To One Established In The Discernment Between Buddhi And Purusa Come Supremeacy Over All Beings And Omniscience.

Sutra 3.48

ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥

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tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ॥48॥

tatah=from that; manah=of the mind; javitvaṁ=fleetness; vikaraṇa=independence from the instruments; bhāvaḥ=existence; pradhāna=primordial matter (prakriti); jayah=victory over; ca=and ॥48॥

Sw. Satchidananda

From that, the body gains the power to move as fast as the mind, ability to function without the aid of the sense organs, and complete mastery over the primary cause (Prakriti).

Bryant

As a result of this comes speed like the speed of mind, activity independent of the bodily senses, and mastery over primordial matter.

Taimni

Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhana.

Aranya

Thence Come Powers Of Rapid Movement As Of The Mind, Action Of Organs Independent Of The Body And Mastery Over Pradhana, The Primordial Cause.

Sutra 3.47

ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४७॥

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grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ॥47॥
grahaṇa=obtaining knowledge, cognition; svarūpa=the real nature; asmitā=the ego; anvaya=inherent quality; arthavattva=purposefulness, function; saṁyamāt=by samyama on; indriya=the senses; jayaḥ=mastery, victory॥47॥

Sw. Satchidananda

By samyama on the power of perception and on essential nature, correlation with the ego sense and purpose of the sense organs, mastery over them is gained.

Bryant

By the performance of samyama on the process of knowing, on the essence [the sense organs], on ego, on the constitution [of the gunas], and on the purpose [of the gunas] comes control over the senses.

Taimni

Mastery of the sense-organs by performing Samyama on their power of cognition, realy nature, egoism, all pervasiveness and functions.

Aranya

By Samyama On The Receptivity, Essential Character, I-sense, Inherant Quality And Objectiveness Of The Five Organs, Mastery Over Them Can Be Acquired.

Sutra 3.46

रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥

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rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ॥46॥
rūpa=beauty of form; lāvaṇya=charm, grace; bala=strength, vajra=thunderbolt, diamond; saṁhananatvāni=adamantine hardness; kāya=of physical body; saṁpat=perfection॥46॥

Sw. Satchidananda

Beauty, grace, strength, and adamantine hardness constitute bodily perfection.

Bryant

The perfection of the body consists of [possessing] beauty, charm, strength, and the power of a thunderbolt.

Taimni

Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.

Aranya

Perfection Of Body Consists In Beauty, Grace, Strength And Adamantine Hardness.