THE YOGA SUTRA OF PATANJALI

THE YOGA SUTRA : CHAPTER - 3

¢ÛO×O¥¢ÏOÔOOd:
dEÜOÖOÓÒO¢àÏtOÞÙO ÒOOrÎOO .3.1

dEÜO

(in one) place

ÖOÓÒO:

fixing

¢ÅOÏtOÞÙO

of the mind

ÒOOrÎOO

concentration

             The mind has reached the ability to be directed (dharana)
             when direction toward a chosen object is possible inspite
             of many other potential objects within the reach of the
             individual.

ÏOæO p#ÏÙOÙOWkÏOOÓOÏOO ÒÙOOÓOØO¯     .3.2

ÏOæO

there

p#ÏÙOÙO

object of concentration

ekÏOOÓOÏOO

onepointed focusing

ÒÙOOÓOØO¯

meditation

            Then the mental activities form an uninterrupted flow
            only in relation to this object.
ÏOdEÛOOÐORØOOæO¢ÓO×OORÞO| ÞÛOãÔOÜO¥ÓÙO¢ØOÛO ÞOØOO¢ÒO:     .3.3

ÏOÏO¯

that (meditation)

eÛO

verily (is)

AÐOR

the object of meditation

ØOOæO

alone

¢ÓO×OORÞO|

shining

ÞÛOãÔO

its essential form

ÜO¥ÓÙOØO¯

absence

iÛO

as though

ÞOØOO¢ÒO:

(is known as) trance

            Soon the individual is so much involved in the object
            that nothing except its comprehension is evident.
            It is as if the individual has lost his own identity.
            This is the complete integration with the object
            of understanding (samadhi).

æOÙOØOEkæO ÞO|ÙOØO:     .3.4

æOÙO|

(all the above) three

ekæO

in respect of one and the same object

ÞO|ÙOØO:

(is) integration (absorption)

           When these processes are continuously and exclusively
            applied to the same object, it is called samyama.

ÏOÇÇOÙOOÏO¯p#åOaÚOOEk:     .3.5

ÏOÏO¯

that

ÇOÙOOÏO¯

winning over

p#åOa

awareness

AOÚOOEk:

seeing

            Samyama on a chosen object leads to a comprehensive
            knowledge of the object in all its aspects.

ÏOÞÙO ×O¥¢ØOÝO¤ ¢ÛO¢ÓOÙOOEÂO: .3.6

ÏOÞÙO

of that (integration)

×O¥¢ØOÝO¤

higher degrees (stages)

¢ÛO¢ÓOÙOOEÂO:

application

Samyama must be developed gradually.
æOÙOØOÓÏOrÄñ| ÔO¥ÛOER×ÙO: .3.7

æOÙO|

three (concentration,trance and absorption)

AÓÏOrÄñ|

predominantly internal

ÔO¥ÛOER×ÙO:

in relation with the preceding ones

            Compared to the first five components of Yoga (sutra 2.29)
            the next three(sutras 3.1,2,3) are more intricate.

ÏOd¢ÔO ÖO¢hr|Äñ| ¢ÓOÖO£RÇOÞÙO     .3.8

ÏOÏO¯

that

A¢ÔO

also

ÖO¢hrÄñ|

external quest

¢ÓOÖO£RÇOÞÙO

state of total absorption

            The state where the mind has no impressions of any sort
            and nothing is beyond its reach (nirbijah samadhi) is more
            intricate than the state of directing the mind toward an
            object (samadhi).
ÛÙO¤ÏO¯ÐOOÓO¢ÓOrOEÒOÞO|ÞkOrÙOOEr¢×O×OÛOp#Od[×OORÛOOW
    ¢ÓOrOEÒOßOÎO¢ÅOÏtOÓÛOÙOOE ¢ÓOrOEÒOÔO¢rÎOOØO: .3.9

ÛÙO¤ÏO¯ÐOOÓO

waking state

¢ÓOrOEÒO

blocking

ÞO|ÞkOrÙOOE:

of the recollections

A¢×O×OÛO

loss

p#Od[×OORÛOOW

manifestation (also)

¢ÓOrOEÒO

blocking

ßOÎO

momentary

¢ÅOÏtO

mind

AÓÛOÙO:

connection

¢ÓOrOEÒO

restraint

ÔO¢rÎOOØO:

modification

        The mind is capable of having two states based on two distinct
          tendencies. These are distraction and attention. At any one
         moment, however, only one state prevails, and this state
         influences the individual's behaviour, attitudes, and expressions.

         Note : This is the definition of Nirodhaparinama-i.e.
                      stoppage of the modification of the mind.

ÏOÞÙO p#ÜOOÓÏOÛOO¢hÏOO ÞO|ÞkOrOÏO¯     .3.10

ÏOÞÙO

of that (the restrained mind)

p#ÜOOÓÏO

tranquil

ÛOO¢hÏOO

flow

ÞO|ÞkOrOÏO¯

from recollections

         By constant and uninterrupted practice the mind can remain
         in a state of attention for a long time.

ÞOÛOORÐORÏOWkOÂO#ÏOÙOOE: ßOÙOOEdÙOOW ¢ÅOÏtOÞÙO ÞOØOO¢ÒOÔO¢rÎOOØO: .3.11

ÞOÛOR

all

AÐOR

objects (of meditation)

ekOÂO#ÏOÙOOE:

intense onepointed concentration

ßOÙO

dissipation

udÙOOW

rise (also)

¢ÅOÏtOÞÙO

of the mind

ÞOØOO¢ÒO

trance

ÔO¢rÎOOØO:

transformation

         The mind alternates between the possibility of intense
          concentration and a state where alternative objects can
         attract attention.

         Note : This is the definition of Samadhiparinama - that is
                     modification of trance.
ÏOÏO: ÔO¤ÓO:ÜOOÓÏOOE¢dÏOOWÏO¤ÚÙOp#ÏÙOÙOOW¢ÅOÏtOÞÙOWkOÂO#ÏOOÔO¢rÎOOØO: .3.12

ÏOÏO:

thereafter

ÔO¤ÓO:

again

ÜOOÓÏO

subsiding

u¢dÏOOW

arising (both)

ÏO¤ÚÙO

equal

p#ÏÙOÙOOW

acts

¢ÅOÏtO

mind

ekOÂO#ÏOO

onepointed concentration

ÔO¢rÎOOØO:

modification

The mind reaches a stage where the link with the object
is consistent and continuous. The distractions cease to appear.

eÏOEÓO ×O¥ÏOE¢Ód#ÙOEÝO¤ ÒOØORÚOßOÎOOÛOÞÐOOÔO¢rÎOOØOO ÛÙOOÁÙOOÏOO: .3.13

eÏOEÓO

by this (modification of the mind)

×O¥ÏO

the gross elements

i¢Ód#ÙOEÝO¤

the sense organs (in them)

ÒOØOR

property

ÚOßOÎO

character

AÛOÞÐOO

state

ÔO¢rÎOOØOO:

changes

ÛÙOOÁÙOOÏOO:

explained in detail

          As it has been established that the mind has different states
          (corresponding to which there arose different attitudes,
           possibilities, and behaviour patterns in the individual)
          it can also be said that such changes can occur in all the
          objects of perception and in the senses.These changes can be
          at different levels and influenced by external forces such as time
          or our intelligence.
ÜOOÓÏOOE¢dÏOOÛÙOÔOdEÜÙOÒOØOORÓO¤ÔOOÏO£ ÒOØO£R     .3.14

ÜOOÓÏO

latent

u¢dÏO

arising

AÛÙOÔOdEÜÙO

indefinable

ÒOØOR

features

AÓO¤ÔOOÏO£

experienced in succession

ÒOØO£R

(is called the) substratum

          A substance contains all its characteristics and, depending on
       the particular form it takes, those characteristics conforming to
      that form will be apparent. But whatever the form whatever the
      characteristics exhibited, there exists a base   that comprises all
     characteristics. Some have appeared in the   past, some are
     currently apparent, and others may reveal themselves in the future.
@ØOOÓÙOÏÛO| ÔO¢rÎOOØOOÓÙOÏÛOE hEÏO¤:     .3.15

@ØO

sequence

AÓÙOÏÛO|

other than the

ÔO¢rÎOOØO

change

AÓÙOÏÛOE

in other cases

hEÏO¤:

(is the) reason

          By changing the order or sequence of change, characteristics
          that are of one pattern can be modified to a different pattern.
ÔO¢rÎOOØOæOÙOÞO|ÙOØOOdÏO£ÏOOÓOOÂOÏO åOaÓOØO¯     .3.16

ÔO¢rÎOOØO

transformation

æOÙO

the trio ( Dharma,Lakshana and Avasta)

ÞO|ÙOØOOÏO¯

due to absorption

AÏO£ÏO

past

AÓOOÂOÏO

future

} OÓOØO¯

knowledge

         Samyama on the process of change, how it can be affected
         by time and other factors, develops knowledge of the
          past and the future.
ÜOÖdOÐORp#ÏÙOÙOOÓOO¢ØOÏOrEÏOrOÒÙOOÞOOÏÞO|krÞÏOÏO¯
    p#¢ÛO×OOÂOÞO|ÙOØOOÏÞOÛOR×O¥ÏOâÏO åOaÓOØO¯ .3.17

ÜOÖd

spoken word

AÐOR

its import

p#ÏÙOÙOOÓOO|

the mental mode arising from the above two

iÏOrEÏOr

one for the other

AÒÙOOÞOOÏO¯

by superimposition

ÞO|kr:

admixture

ÏOÏO¯

that

p#¢ÛO×OOÂO

dividing into three

ÞO|ÙOØOOÏO¯

absorption

ÞOÛOR

all

×O¥ÏO

beings

âÏO

about the sounds

åOa ÓOØO¯

knowledge

          Samyama on the interactions between language, ideas, and object
           is to examine the individual features of the objects, the means
           of describing them, and the ideas and the cultural influences
           in the minds of the describers. Through this, one can find
           the most accurate and effective way of communication, regardless
           of linguistic, cultural, and other barriers.

           Note : By the yoga of integration (Samyama) one
                        can understand the difference in the import
                       of a word, its meaning and the knowledge it
                       intends. Ordinary people confuse all these
                       three, due to closeness in their import.

ÞO|ÞkOrÞOOßOOÏkrÎOOÏÔO¥ÛORÇOO¢ÏO åOaÓOØO¯     .3.18

ÞO|ÞkOr

recollection

ÞOOßOOÏO¯

realisation

krÎOOÏO¯

being done

ÔO¥ÛOR

ÇOO¢ÏO

births

åOaÓOØO¯

knowledge

          Samyama on one's tendencies and habits will lead one to
          their origins. Consequently, one gains deep knowledge of
          one's past.

p#ÏÙOÙOÞÙO ÔOr¢ÅOÏtO åOaÓOØO¯     .3.19

p#ÏÙOÙOÞÙO

the state of mind associated with like,dislike etc

ÔOr

others

¢ÅOÏtO

mind

åOaÓOØO¯

knowledge (about)

          Samyama on the changes that arise in an individual's mind
          and their consequences, develops in one the ability to
          acutely observe the state of mind of others.

ÓO ÅO ÏOÏÞOOÚOØÖOÓO| ÏOÞÙOO¢ÛOÝOÙO£×O¥ÏOÏÛOOÏO¯     .3.20

ÓO

ÅO

and

ÏOÏO¯

that (others' mind)

ÞOOÚOØÖOÓO|

with attachment etc

ÏOÞÙO

its absorption

A¢ÛOÝOÙO£

non-subject

×O¥ÏOÏÛOOÏO¯

being the cause

         No, the cause of the state of mind of one individual is
         beyond the scope of observation by another.

kOÙOãÔOÞO|ÙOØOOÏtOdqÂO#O/ÜO¢ÀÏOÞÏOØ×OE
    ÅOßO¤:p#kOÜOOÞO|p#ÙOOEÂOE{ÓÏOÒOORÓOØO¯     .3.21

kOÙO

body

ãÔO

form (of)

ÞO|ÙOØOOÏO¯

absorption (in)

ÏOÏO¯

that (form of the body)

ÂO#O/

comprehensibility

ÜO¢ÀÏO

ability

ÞÏOØ×OE

being lost (for others)

ÅOßO¤:

of the eyes (of others)

p#kOÜO

perception (by)

AÞO|p#ÙOOEÂOE

devoid of contact

AÓÏOÒOORÓOØO¯

disappearance

          Samyama on the relationship between the features of the
          body and what affects them can give one the means to merge
          with one's surroundings in such a way that one's form
          is indistinguishable.

ÞOOEÔO@ØO| ¢ÓOâÔO@ØO| ÅO kØOR
    ÏOÏÞO|ÙOØOOdÔOrOÓÏOÇÉOOÓOØO¢r¾E×ÙOOE ÛOO     .3.22

ÞOOEÔO@ØO|

immediate (fruition of action)

¢ÓOãÔO@ØO|

delayed (fruition of action)

ÅO

and

kØOR

action

ÏOÏO¯

that

ÞO|ÙOØOOÏO¯

from absorption

AÔOrOÓÏO

of death

ÇÉOOÓOØO¯

knowledge

A¢r¾E×ÙO:

from inauspicious portents

ÛOO

         The results of actions may be immediate or delayed. Samyama
          on this can give one the ability to predict the course of
          future actions and even his own death.

ØOWæÙOO¢dÝO¤ ÖOÚOO¢ÓO     .3.23

ØOW¢æO

in friendliness

AO¢dÝO¤

and similar states

ÖOÚOO¢ÓO

(arise) different types of potentialities

         Different qualities such as friendliness, compassion, and
         contentment can be inquired into through Samyama. Thus, one
         can learn how to strengthen a chosen quality.

ÖOÚOEÝO¤ h¢ÞÏOÖOÚOOd£¢ÓO     .3.24

ÖOÚOEÝO¤

among the strong

h¢ÞÏO

of the elephant

ÖOÚO

strength

AOd£¢ÓO

and the like

Samyama on the physical strength of an elephant can give
one the strength of an elephant.
p#ÛO¦ÏtÙOOÚOOEkÓÙOOÞOOÏÞO¥ßØOÛÙOÛO¢hÏO¢ÛOp#k]¾åOaÓOØO¯ .3.25

p#ÛO¦ÏtÙOOÚOOEk

on the inner light

ÓÙOOÞOOÏO¯

being absorbed

ÞO¥ßØO

subtle

ÛÙOÛO¢hÏO

veiled

¢ÛOp#k]¾

distant

åOaÓOØO¯

knowledge

         Directing the mind to the life force itself and sustaining
          that direction through Samyama, results in the ability to
         observe fine subtleties and understand what is preventing
         deep observation.
×O¤ÛOÓO åOaÓO| ÞO¥ÙOER ÞO|ÙOØOOÏO¯     .3.26

×O¤ÛOÓO

about the worlds

åOaÓO|

knowledge

ÞO¥ÙOR

in the solar system

ÞO|ÙOØOOÏO¯

by absorption

         Samyama on the sun gives wide knowledge of the planetary
         system and the cosmic regions.

ÅOÓd#E ÏOOrOÛÙO¥h åOaÓOØO¯     .3.27

ÅOÓd#E

(absorption) in the lunar system

ÏOOrO

stars

ÛÙO¥h

galaxy

åOaÓOØO¯

knowledge

          Samyama on the moon gives a thorough knowledge of the
           position of the stars at different times.
ÒO#¤ÛOE ÏOdqÂO¢ÏO åOaÓOØO¯     .3.28

ÒO#¤ÛOE

in the pole star

ÏOÏO¯

that

ÂO¢ÏO

movements (of the stars)

åOaÓOØO¯

knowledge

          Samyama on Polaris gives knowledge about the relative
          movements of the stars.

ÓOO¢×OÅO@E kOÙOÛÙO¥h åOaÓOØO¯     .3.29

ÓOO¢×O

in the navel (Mani Puraka)

ÅO@E

plexus

kOÙO

about the body

ÛÙO¥h

group (limbs)

åOaÓOØO¯

knowledge

           Samyama on the navel gives knowledge about the different
          organs of the body and their dispositions.

kÎZk\ÔOE ßO¤¢ÏÔOÔOOÞOO¢ÓOÛO¦¢ÏtO:     .3.30

kÎZ

throat

k\ÔOE

(in the ) depth

ßO¤ÏO¯

hunger

¢ÔOÔOOÞO

thirst

¢ÓOÛO¦¢ÏtO:

removal

          Using the throat as the point of inquiry for Samyama provides
           an understanding of thirst and hunger. This enables one to
           control their extreme symptoms.

k\ØORÓOOfqyO| ÞÐOWÙORØO¯     .3.31

k\ØOR

tortoise shaped

ÓOOfqyO|

nerve

ÞÐOWÙORØO¯

(mental) steadfastness

          Samyama on the chest area and inquiry into the sensations
          felt there in different physical and mental states gives one
          the means to remain stable and calm even in very stressful
          situations.

ØO¥ÒORÇÙOOE¢ÏO¢ÝO ¢ÞO¼dÜORÓOØO¯       .3.32

ØO¥ÒOR

head

ÇÙOOE¢ÏO¢ÝO

in the central soft area (Brahma randhra)

¢ÞO¼

of the realised

dÜORÓOØO¯

actualisation

          Samyama on the source of high intelligence in an individual
          develops supernormal capabilities.

p#O¢ÏO×OO¹O ÞOÛORØO¯       .3.33

p#O¢ÏO×OOÏO¯

due to intuition

ÛOO

also

ÞOÛORØO¯

all knowledge (accrues)

           Anything can be understood. With each attempt, fresh and
          spontaneous understanding arises.

          Note : Intuitive flashes occur without effort or
                      notice. Then, all knowledge is at hand.
h¦dÙOE ¢ÅOÏtOÞO|¢ÛOÏO¯     .3.34

h¦dÙOE

in the recess of the heart

¢ÅOÏtO

(of the) mind

ÞO|¢ÛOÏO¯

knowledge

          Samyama on the heart will definitely reveal the qualities
           of the mind.

ÞOÏÛOÔO¤âÝOÙOOErÏÙOÓÏOOÞO|k£ÎORÙOOE: p#ÏÙOÙOO¢ÛOÜOEÝOOE ×OOEÂO:
    ÔOrOÐOORÏO¯ÞÛOOÐORÞO|ÙOØOOÏÔO¤âÝOÇÉOOÓOØO¯     .3.35

ÞOÏÛO

intellect

ÔO¤âÝOÙOOE:

(and of) the self

AÏÙOÓÏO

extremely

AÞO|k£ÎORÙOOE:

distinct entities

p#ÏÙOÙO

in fact

A¢ÛOÜOEÝO:

non-difference

×OOEÂO:

(is known as) enjoyment

ÔOr

of the (superior) self

AÐOORÏO¯

enjoyment

ÞÛOOÐOR

of oneself

ÞO|ÙOØOOÏO¯

(due to) absorption

ÔO¤âÝO

of the self

ÇÉOOÓOØO¯

knowledge

         The mind, which is subject to change, and the Perceiver, which
           is not, are in proximity but are of distinct and different
          characters. When the mind is directed externally and acts
           mechanically toward objects there is either pleasure or pain.
          When at the appropriate time, however, an individual
           begins inquiry into the very nature of the link between the
          Perceiver and the perception, the mind is disconnected from
           external objects and there arises the understanding
           of the Perceiver itself.

           Note : Failure to distinguish between the self and
                       the mind (satwa) results in experiences.
                       By Samyama (integrated meditation) on the
                       self, one gains the knowledge of self.
ÏOÏO: p#O¢ÏO×O½ÛOÎOÛOEdÓOOdÜOORÞÛOOdÛOOÐOOR ÇOOÙOÓÏOE     .3.36

ÏOÏO:

thence(from realisation of the self)

p#¢ÏO×O

intuitive knowledge

½ÛOÎO

listening

ÛOEdÓOO

feeling (through touch)

AOdÜOR

through the sense of sight

AOÞÛOOd

through the sense of taste

ÛOOÐOOR:

through the sense of smell

ÇOOÙOÓÏOE

arise

Then one begins to acquire extraordinary capacities for perception.
ÏOEÞOØOOÒOOÛO¤ÔOÞOÂOOR ÛÙO¤ÏO¯ÐOOÓOE ¢ÞO¼ÙO: .3.37

ÏOE

they

ÞOØOOÒOOW

in the state of absorption

uÔOÞOÂOOR:

obstacles

ÛÙO¤ÏO¯ÐOOÓOE

in the waking state

¢ÞO¼ÙO:

the attainments mentioned hitherto

        For an individual who may revert to a state of distraction,
        this extraordinary knowledge and the capabilities acquired through
        Samyama are worth possessing. But for one who seeks nothing
        less than a sustained state of Yoga, the results of Samyama
        are obstacles in themselves.

ÖOÓÒOkOrÎOÜOW¢ÐOÚÙOOÏO¯p#ÅOOrÞO|ÛOEdÓOOÅÅO ¢ÅOÏtOÞÙO
    ÔOrÜOr£rOÛOEÜO:     .3.38

ÖOÓÒO

bondage

kOrÎO

causes thereof

ÜOW¢ÐOÚÙOOÏO¯

on disintegration

p#ÅOOr

being used

ÞO|ÛOEdÓOOÏO¯

by absorption

ÅO

and

¢ÅOÏtOÞÙO

of the mind

ÔOr

others'

ÜOr£r

(new) body

AOÛOEÜO:

entry

          By inquiring into the cause of this rigid situation binding
          the mind to the individual and examining the means of relaxing
           this rigidity, there is great potential for an individual to
           reach beyond the confines of himself.

udOÓOÇOÙO ÇOÚOÔOÄðkÎzkO¢dÝÛOÞOÄñ uÏ@O¢ÓÏOà    .3.39

udOÓO

the vital air within called "Udana"

ÇOÙO

conquering

ÇOÚO

water

ÔOÄð

mire

kÎzk

thorn

AO¢dÝO¤

et cetera

AÞOÄñ:

having no connection

uÏ@O¢ÓÏO

movement in space (occurs)

ÅO

and

          By mastering the forces that transmit sensations from the
          body to the mind, it is possible to master the external stimuli.
          For instance, one can tolerate water of any temperature, or the
          effects of thorns, or one can walk on unstable surfaces and even
          feel as light as a balloon.

ÞOØOOÓOÇOÙOOÇÇÛOÚOÓOØO¯     .3.40

ÞOØOOÓO

the vital air within called Samana

ÇOÙOOÏO¯

conquering

ÇÛOÚOÓOØO¯

radiance

          By mastering samana, one can experience sensations
           of excessive heat.

½OEæOOkOÜOÙOOE: ÞO|ÖOÓÒOÞO|ÙOØOOÏO¯ ¢dÛÙO| ½OEæOØO¯     .3.41

½OEæO

ears

AOkOÜOÙOOE:

space (both these together)

ÞO|ÖOÓÒO

association

ÞO|ÙOØOOÏO¯

through absorption (on these)

¢dÛÙO|

having capacity to hear distant,subtle and latent sounds

½OEæOØO¯

ears

Samyama on the relationship between the sense of hearing
and space, develops an extraordinaty sense of hearing.

kOÙOOkOÜOÙOOE:ÞO|ÖOÓÒOÞO|ÙOØOOÚÚOÃO¤ÏO¥ÚOÞOØOOÔOÏtOEàOkOÜOÂOØOÓOØO¯ .3.42

kOÙO

body

AOkOÜOÙOOE:

of the space (also)

ÞO|ÖOÓÒO

association

ÞO|ÙOØOOÏO¯

due to absorption (arising therefrom)

ÚOÃO¤

light

ÏO¥ÚO

cotton

ÞOØOOÔOÏtOE:

attaining

ÅO

and

AOkOÜO

in the space

ÂOØOÓOØO¯

movements

         By Samyama on the relationship between the body and space
         and examining the properties of objects that can float such
         as cotton fluff, the knowledge to move about in space
          can be achieved.
ÖO¢hrk¢ÚÔOÏOO ÛO¦¢ÏtOØORhO¢ÛOdEhO ÏOÏO:
    p#kOÜOOÛOrÎOßOÙO:     .3.43

ÖO¢h:

external to the body

Ak¢ÚÔOÏOO

beyond imagination

ÛO¦¢ÏtO:

mental mode

ØOhO

great

¢ÛOdEhO

disembodied state

ÏOÏO:

thence

p#kOÜO

brilliance

AOÛOrÎO

envelope

ßOÙO:

dissipation

         By examining these phenomena and developing conditions when
         the mind does not confuse perception, there arises an
         extraordinary faculty with which one can probe other minds.
         In addition, the clouds that obscure correct perception
         are minimised.

ÞÐO¥ÚOÞÛOãÔOÞO¥ßØOOÓÛOÙOOÐORÛOÏO¯ÏÛOÞO|ÙOØOOdq×O¥ÏOÇOÙO:     .3.44

ÞÐO¥ÚO

gross

ÞÛOãÔO

form

ÞO¥ßØO

subtle

AÓÛOÙO

all pervasive

AÐORÛOÏO¯ÏÛO

purposefulness

ÞO|ÙOØOOÏO¯

absorption

×O¥ÏO

elements

ÇOÙO:

victory (over)

         Samyama on the origin of matter in all its forms, appearances,
         and uses can develop into mastery of the elements.
ÏOÏOOE{¢ÎOØOO¢dp#Od[×OORÛO: kOÙOÞO|ÔOÏtO¼ØOORÓO¢×OÃOOÏOà       .3.45

ÏOÏO:

thence (victory over elements)

A¢ÎOØO

minuteness

AO¢d

and such other (lightness,heaviness etc)

p#Od[×OORÛO:

appearance (in the seeker)

kOÙO

body

ÞO|ÔOÏO¯

the rich attributes of the physical body

ÏOÏO¯

that

ÒOØOR

features

AÓO¢×OÃOOÏO:

not hit by

ÅO

and

        When the elements are mastered, one is no longer disturbed
          by them. The body reaches perfection and extraordinary
         capabilities become possible.
ãÔOÚOOÛOÎÙOÖOÚOÛOj#ÞO|hÓOÓOÏÛOO¢ÓO kOÙOÞO|ÔOÏO¯     .3.46

ãÔO

beautiful form

ÚOOÛOÎÙO

charm

ÖOÚO

strength

ÛOj#

adamantine

ÞO|hÓOÓOÏÛOO¢ÓO

union of limbs

kOÙO

physical

ÞO|ÔOÏO¯

endowments

           Perfection in the body means good features, attractiveness
           to others, physical firmness, and unusual physical strength.

ÂO#hÎOÞÛOãÔOO¢ÞØOÏOOÓÛOÙOOÐORÛOÏO¯ÏÛOÞO|ÙOØOO¢d¢Ód#ÙOÇOÙO:     .3.47

ÂO#hÎO

perception

ÞÛOãÔO

essential nature

A¢ÞØOÏOO

egoism

AÓÛOÙO

qualities

AÐORÛOÏO¯ÏÛO

intent

ÞO|ÙOØOOÏO¯

by absorption

i¢Ód#ÙO

(of the) senses

ÇOÙO:

conquering

           Mastery over the senses is achieved through Samyama on
           the ability of the senses to observe their respective objects,
            how such objects are understood, how the individual
           identifies with the object, how the object, the senses, the mind,
           and the Perceiver are inter-related, and what results from
           such perception.

ÏOÏOOE ØOÓOOEÇO¢ÛOÏÛO| ¢ÛOkrÎO×OOÛO: p#ÒOOÓOÇOÙOà     .3.48

ÏOÏO:

thence (arising from conquering of senses)

ØOÓO:

(of the) mind

ÇO¢ÛOÏÛO|

speed

¢ÛOkrÎO

without the sense organs

×OOÛO:

perception

p#ÒOOÓO

nature

ÇOÙO:

control over

ÅO

and

           Then the responses of the senses will be as swift as
           that of the mind. They will perceive acutely and the individual
           will have the capacity to influcnce the characteristics
            of the elements.
ÞOÏO¯ÏÛOÔO¤âÝOOÓÙOÏOOÁÙOO¢ÏOØOOæOÞÙO ÞOÛOR×OOÛOO¢ÒO¿OÏO¦ÏÛO|
     ÞOÛOR åOaÏO¦ÏÛO| ÅO     .3.49

ÞOÏÛO

purity

ÔO¤âÝO

soul

AÓÙOÏOO

distinctive

ÁÙOO¢ÏO

connection

ØOOæOÞÙO

(confining to) this alone

ÞOÛOR×OOÛO

all states

A¢ÒO¿OÏO¦ÏÛO|

mastery

ÞOÛOR

all

åOaÏO¦ÏÛO|

the state of knowing

ÅO

and

          When there is clear understanding of the difference between
           the Perceiver and the mind, all the various states of mind
           and what affects them become known. Then, the mind becomes
           a perfect instrument for the flawless perception of
          everything that need be known.
ÏO¹WrOÂÙOOd¢ÔO dOEÝOÖO£ÇOßOÙOE kWÛOÚÙOØO¯     .3.50

ÏOÏO¯

that (attainments)

ÛOWrOÂÙOOÏO¯

by non-attachment

A¢ÔO

also

dOEÝO

ignorance

ÖO£ÇO

cause

ßOÙOE

(on) dissipation

kWÛOÚÙOØO¯

liberation

        Freedom, the last goal of Yoga, is attained only when the
       desire to acquire extraordinary knowledge is rejected and
         the source of obstacles is completely contolled.         Note : Rejection of even extraordinary powers
                  destroys the cause for bondage and results
                   in liberation.

ÞÐOOÓÙO¤ÔO¢ÓOØOÓæOÎOE ÞOÄñÞØOÙOOkrÎO| ÔO¤ÓOr¢ÓO¾p#ÞOÄñOÏO¯     .3.51

ÞÐOO¢ÓOÓO¯

by the celestials

uÔO¢ÓOØOÓæOÎOE

prayed for

ÞOÄñ

company

ÞØOÙO

ego

AkrÎO|

not performing

ÔO¤ÓO:

again

A¢ÓO¾

unwelcome

p#ÞOÄñOÏO¯

apprehension

         The temptation to accept the respectful status as a
          consequence of acquiring knowledge through Samyama
         should be restrained. Otherwise, one is led to the same
          unpleasant consequences that arise from all obstacles to Yoga.
ßOÎOÏOÏ@ØOÙOOE: ÞO|ÙOØOO¢¹ÛOEkÇO|    åOaÓOØO¯       .3.52

ßOÎO

momentary

ÏOÏO¯

that

@ØOÙOOE:

(their) order

ÞO|ÙOØOOÏO¯

due to absorption

¢ÛOÛOEkÇO|

born out of discrimination

åOaÓOØO¯     -    knowledge
         Samyama on time and its sequence brings about absolute clarity.
ÇOO¢ÏOÚOßOÎOdEÜOWrÓÙOÏOOÓOÛOÅCEdOÏtO¤ÚÙOÙOOEÞÏOÏO:
    p#¢ÏOÔO¢ÏtO:     .3.53

ÇOO¢ÏO