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By subhash, on October 25th, 2017 कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥
karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥
karma=action; aśukla=not white (black); akr̥ṣṇaṁ=not black; yoginaḥ=of a yogi; trividham=threefold; itareṣām=of others ॥7॥
Aranya
The Actions Of Yogins Are Neither White Nor Black, Whereas The Actions Of Others Are Of Three Kinds.
Taimni
Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others.
Sw. Satchidananda
The actions of the yogi are neither white [good] nor black [bad]; but the actions of others are of three kind: good, bad and mixed.
Bryant
The karma of a yogi is neither white nor black; of everyone else, it is of three types.
By subhash, on October 19th, 2017 तत्र ध्यानजमनाशयम्॥६॥
tatra dhyānajam-anāśayam ॥6॥
tatra=from these (the minds that have attained siddhis); dhyānajam=born from meditation; anāśayam=without the storehouse of karma ॥6॥
Sw. Satchidananda
Only the minds born of meditation (the artificially created minds) are free from karmic impressions.
Bryant
From these [five types of minds that possess siddhis], the one born of meditation is without the storehouse of karmas.
Taimni
Of these, the mind born of meditation is free from impressions.
Aranya
Of These (Minds With Supernormal Powers) Those Obtained Through Meditation Are Without Any Subliminal Imprints.
By subhash, on March 23rd, 2017 प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥
pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥
pravr̥tti=activity, pursuit; bhede=in the difference; prayojakaṁ=directing, moving; cittam=mind; ekam=one; anekeṣām=of many॥5॥
Sw. Satchidananda
Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.
Bryant
There is one mind, among the many [created by the yogi] which is the director in the different activities [of the different bodies]
Taimni
The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.
Aranya
One (Principal) Mind Directs The Many Created Minds In The Variety Of Their Activities.
By subhash, on March 23rd, 2017 निर्माणचित्तान्यस्मितामात्रात्॥४॥
nirmāṇa-cittāny-asmitā-mātrāt ॥4॥
nirmāṇa=create, generate; cittāni=minds; asmitā=ego, "I-am-ness"; mātrāt=from (that) alone
Sw. Satchidananda
A Yogi’s egoity alone is the cause of [other artificially] created minds.
Bryant
Created minds are created from ego only.
Taimni
Artificially created minds (proceed) from ‘egoism’ alone.
Aranya
All Created Minds Are Constructed From Pure I-sense.
By subhash, on March 3rd, 2017 निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥
nimittam=instrumental or efficient cause; aprayojakaṁ=is not the instigator; prakr̥tīnāṁ=of the prakritic causes; varaṇa=obstacle, protective covering; bhedah=piercing; tu=on the other hand; tataḥ=from that; kṣetrikavat=like a farmer॥3॥
Sw. Satchidananda
Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field]
Bryant
The instrumental cause of creation is not its creative cause, but it pierces the covering of creation like a farmer [pierces the barriers between the fields].
Taimni
The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field)
Aranya
Causes Do Not Put Nature Into Motion, Only The Removal Of Obstacles Takes Place Through Them. This Is Like A Farmer Breaking Down the Barrier To Let The Water Flow (The Hindrances Being Removed By The Causes, The Nature Impenetrates By Itself)
By subhash, on March 3rd, 2017 जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥
jāti=birth, species; antara=another; pariṇāmaḥ=change, transformation; prakr̥ti=material nature; āpūrāt=due to filling in or overflow॥2॥
Sw. Satchidananda
The transformation of one species into another is brought about by the inflow of Nature.
Bryant
The changes [in bodily forms that take place] in other births is due to the filling in by prakriti.
Taimni
The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities.
Aranya
Takes Place Through The Filling In Of Their Innate Nature.
By subhash, on March 3rd, 2017 जन्मौषधिमन्त्रतपःसमाधिजाःसिद्धयः॥१॥
janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥
janma=birth; oṣadhi=herbs, drugs; mantra=incantations, chants; tapas=austerities, penance; samādhi=meditative absorption; jāḥ=born of, are result of; siddhayaḥ= attainments, mystic powers॥1॥
Sw. Satchidananda
Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.
Bryant
The mystic powers arise due to birth, herbs, mantras, the performance of austerity, and samadhi.
Taimni
The Siddhis are the result of birth, drugs, Mantras austerities or Samadhi.
Aranya
Supernormal Powers Come With Birth Or Are Attained Through Herbs, Incantations, Austerities Or Concentration.
By subhash, on February 24th, 2017 सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥
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.
By subhash, on February 24th, 2017 तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥
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.
By subhash, on February 24th, 2017 जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥
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)
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