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By subhash, on February 24th, 2017 क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥
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.
By subhash, on February 24th, 2017 स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥
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.
By subhash, on February 24th, 2017 तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५०॥
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.
By subhash, on February 24th, 2017 सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥
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.
By subhash, on February 23rd, 2017 ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥
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.
By subhash, on February 23rd, 2017 ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः॥४७॥
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.
By subhash, on February 23rd, 2017 रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥
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.
By subhash, on February 23rd, 2017 ततोऽणिमादिप्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च॥४५॥
tato-‘ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ॥45॥
tatah=from that; aṇimā=mystic power of lightness; ādi=etc. (there are eight such mystic powers called "siddhis"); prādurbhāvaḥ=appearance; kāya=of the physical body; saṁpat=perfection, wealth; tad=of them (the five elements); dharma=essential nature; anabhighātah=non-resistance, absence of limitation; ca=and ॥45॥
Sw. Satchidananda
From that comes attainment of anima and other siddis, bodily perfection and the non-obstruction of bodily functions by the influence of the elements. [Note: the eight major siddhis alluded to here are: anima (to become very small); mahima (to become very big); laghima (very light); garima (heavy); prapti (to reach anywhere); prakamya (to achieve all one’s desires); isatva (ability to creat anything); vasitva (ability to command and control everything).]
Bryant
As a result of this, there are no limitations on account of the body’s natural abilities; mystic powers such as aṇimā, etc., manifest; and the body attains perfection.
Taimni
Thence, the attainment of the Animan etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).
Aranya
Thence Develop The Power Of Minification And Other Boduly Acquitions. There Is No Resistance By Its Characteristics.
By subhash, on February 22nd, 2017 स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः॥४४॥
sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ॥44॥
sthūla=on gross state; svarūpa=essential nature; sūkṣma=subtle; anvaya=constitution, correlations; arthavattva=purpose, significance; saṁyamāt=by samyama; bhūta=elements; jayaḥ=mastery ॥44॥
Sw. Satchidananda
By samyama on the gross and subtle elements and on their essential nature, correlations and purpose, mastery over them is gained.
Bryant
By samyama on the gross nature, essential nature, subtle nature, constitution, and purpose [of objects, one attains] mastery over the elements.
Taimni
Mastery over the Panca-Bhutas by performing Samyama on their gross, constant, subtle, all–pervading and functional states.
Aranya
(By Practicing Samyama) On The Grossness, The Essential Character, The Subtlety, The Inherence And The Objectiveness Which Are The Five Forms Of The Bhutas Or Elements, Mastery Over Bhutas Is Obtained
By subhash, on February 21st, 2017 बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः॥४३॥
bahir-akalpitā vr̥ttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ॥43॥
bahir=outside; akalpitā=not imagined; vr̥ttiḥ=state of mind; mahā-videhā=a yogic siddhi enabling the yogi to remain without a body; tataḥ=by that; prakāśa=light; āvaraṇa=covering; kṣayaḥ=destruction ॥43॥
Sw. Satchidananda
By samyama on 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.
Bryant
The state of mind [projected] outside [of the body], which is not an imagined state, is called the great out-of-body [experience]. By this, the covering of the light [of buddhi] is destroyed.
Taimni
The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Maha-videha. From it is destroyed the covering of light.
Aranya
When The Unimagined Conception Can Be Held Outside, i.e. Unconnected With The Body, It Is Called Mahavideha Or The Great Discarnate. By Samyam On That The Veil Over The Illumination (Of Buddhisattva) Is Removed.
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