The 195 lines
Each row is the Sanskrit line and one sentence, so the path stays visible. Open any number. The sitting is the line taken apart into words and phrases. Some books add a line after 3.21, etena śabdādy antardhānam uktam (एतेन शब्दाद्यन्तर्धानमुक्तम्), and number from 3.22 one higher. This book omits it, which gives 195.
केही पुस्तकले ३.२१ पछि 'एतेन शब्दाद्यन्तर्धानमुक्तम्' भन्ने पङ्क्ति थप्छन्, र ३.२२ देखि एक बढी गन्छन्। यो पुस्तकले त्यो पङ्क्ति राख्दैन, त्यसैले १९५ हुन्छ।
समाधिपाद Samādhi-pāda
Summary
The Samādhi (समाधि) pāda (पाद) names the end first. Yoga is defined, the five activities are listed, and practice and dispassion are the way they are stilled. Samādhi (समाधि) is near or far according to the urgency of the student. Īśvara (ईश्वर) is a distinct puruṣa (पुरुष), and the signifying sound is praṇava (प्रणव). Obstacles are named, and ways of steadying the mind. The pāda (पाद) ends on samādhi (समाधि) with seed and samādhi (समाधि) without seed.
नेपालीमा
समाधिपादले अन्त्य पहिले भन्छ। योगको परिभाषा दिइन्छ, पाँच वृत्ति गनाइन्छन्, र तिनको निरोध गर्ने उपाय अभ्यास र वैराग्य हुन्। समाधि विद्यार्थीको तीव्रताअनुसार नजिक वा टाढा हुन्छ। ईश्वर भिन्न पुरुष हो, र वाचक प्रणव हो। विघ्नको नाम लिइन्छ, र मन स्थिर पार्ने बाटा बताइन्छन्। पाद सबीज र निर्बीज समाधिमा सकिन्छ।
The end is named first.
1.1–1.4 What yoga is
Summary
These four lines define yoga. Now the teaching begins. Yoga is the stilling of the mind's activities. Then the seer abides in its own form. At other times the seer is conformed to the activities.
नेपालीमा
यी चार पङ्क्तिले योगको परिभाषा दिन्छन्। अब अनुशासन सुरु हुन्छ। योग चित्तवृत्तिको निरोध हो। तब द्रष्टा आफ्नै स्वरूपमा रहन्छ। अरू बेला द्रष्टा वृत्तिसँग मिल्छ।
Written out word by word.
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.1 | अथ योगानुशासनम् atha yogānuśāsanam | Now, the teaching of yoga. |
| 1.2 | योगश् चित्तवृत्तिनिरोधः yogaś citta-vṛtti-nirodhaḥ | Yoga is the stilling of the mind's activities. |
| 1.3 | तदा द्रष्टुः स्वरूपेऽवस्थानम् tadā draṣṭuḥ svarūpe 'vasthānam | Then the seer abides in its own form. |
| 1.4 | वृत्तिसारूप्यमितरत्र vṛtti-sārūpyam itaratra | Otherwise, the seer takes the form of those activities. |
1.5–1.11 The five activities
Summary
These lines name the five activities. They are afflicted or not. Valid knowing, error, conceptualization, sleep, and memory are the five. Valid knowing is perception, inference, and testimony. The other four are defined so the stilling in the definition of yoga has objects.
नेपालीमा
यी पङ्क्तिले पाँच वृत्ति भन्छन्। ती क्लिष्ट वा अक्लिष्ट हुन्छन्। प्रमाण, विपर्यय, विकल्प, निद्रा र स्मृति पाँच हुन्। प्रमाण प्रत्यक्ष, अनुमान र आगम हो। अरू चारको परिभाषा दिइएको छ, ताकि योगको परिभाषामा भनिएको निरोधका विषय हुन्।
Written out word by word.
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.5 | वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ | The activities are fivefold, afflicted or unafflicted. |
| 1.6 | प्रमाणविपर्ययविकल्पनिद्रास्मृतयः pramāṇa-viparyaya-vikalpa-nidrā-smṛtayaḥ | They are valid knowing, error, conceptualization, sleep, and memory. |
| 1.7 | प्रत्यक्षानुमानागमाः प्रमाणानि pratyakṣānumānāgamāḥ pramāṇāni | Valid knowing is perception, inference, and testimony. |
| 1.8 | विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् viparyayo mithyā-jñānam atad-rūpa-pratiṣṭham | Error is false knowing, based on a form the object does not have. |
| 1.9 | शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः śabda-jñānānupātī vastu-śūnyo vikalpaḥ | Conceptualization follows words and is empty of a thing. |
| 1.10 | अभावप्रत्ययालम्बना वृत्तिर् निद्रा abhāva-pratyayālambanā vṛttir nidrā | Sleep is the activity supported by the idea of absence. |
| 1.11 | अनुभूतविषयासंप्रमोषः स्मृतिः anubhūta-viṣayāsaṃpramoṣaḥ smṛtiḥ | Memory is not losing an object that was experienced. |
1.12–1.16 Practice and dispassion
Summary
These lines are the method. The stilling comes by practice and by dispassion. Practice is the effort to remain steady, and it becomes firm over a long time, without a break, and with care. Dispassion is mastery in one who does not thirst for what is seen or heard of. The higher dispassion is freedom from thirst for the strands, from discernment of the person.
नेपालीमा
यी पङ्क्ति विधि हुन्। निरोध अभ्यास र वैराग्यबाट आउँछ। अभ्यास स्थिर रहन गरिने प्रयास हो, र लामो समय, निरन्तर र आदरपूर्वक गरिँदा दृढ हुन्छ। वैराग्य भनेको देखिएका र सुनिएका विषयमा तृष्णा नभएकाको वशीकार हो। पर वैराग्य भनेको पुरुषको ख्यातिबाट गुणप्रतिको तृष्णा छुट्नु हो।
Written out word by word. This is the method for the stilling named in 1.2.
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.12 | अभ्यासवैराग्याभ्यां तन्निरोधः abhyāsa-vairāgyābhyāṃ tan-nirodhaḥ | Their stilling is by practice and by dispassion. |
| 1.13 | तत्र स्थितौ यत्नोऽभ्यासः tatra sthitau yatno 'bhyāsaḥ | Of those two, practice is the effort to stay steady. |
| 1.14 | स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः sa tu dīrgha-kāla-nairantarya-satkārāsevito dṛḍha-bhūmiḥ | It becomes firmly grounded when kept up for a long time, without a break, and with care. |
| 1.15 | दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम् dṛṣṭānuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṃjñā vairāgyam | Dispassion is the recognition of mastery in one who no longer thirsts for what is seen or heard of. |
| 1.16 | तत् परं पुरुषख्यातेर् गुणवैतृष्ण्यम् tat paraṃ puruṣa-khyāter guṇa-vaitṛṣṇyam | Higher dispassion is freedom from thirst for the guṇas (गुण), coming from discernment of puruṣa (पुरुष). |
1.17–1.22 How near samādhi (समाधि) is
Summary
These lines say how near samādhi (समाधि) is. Cognitive samādhi (समाधि) is accompanied by reasoning, reflection, joy, or the sense of I. The other leaves only impressions. For some it comes by becoming. For others it is preceded by trust, energy, memory, samādhi (समाधि), and insight. Among the keen there is still a difference of mild, middling, and intense.
नेपालीमा
यी पङ्क्तिले समाधि कति नजिक छ भन्छन्। सम्प्रज्ञात समाधिमा वितर्क, विचार, आनन्द वा अस्मिता हुन्छ। अर्कोमा संस्कार मात्र रहन्छन्। कसैलाई भवबाट आउँछ। अरूका लागि श्रद्धा, वीर्य, स्मृति, समाधि र प्रज्ञा पहिले आउँछन्। तीव्र संवेग भएकाहरूमा पनि मृदु, मध्य र अधिमात्रको भिन्नता रहन्छ।
Written out word by word, in the same form as 1.1–1.16.
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.17 | वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः vitarka-vicārānandāsmitā-rūpānugamāt saṃprajñātaḥ | Cognitive samādhi (समाधि) is accompanied by reasoning, reflection, joy, or the sense of I. |
| 1.18 | विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः virāma-pratyayābhyāsa-pūrvaḥ saṃskāra-śeṣo 'nyaḥ | The other follows practice of cessation, and only latent impressions remain. |
| 1.19 | भवप्रत्ययो विदेहप्रकृतिलयानाम् bhava-pratyayo videha-prakṛti-layānām | For the bodiless, and for those dissolved into prakṛti (प्रकृति), it comes from becoming. |
| 1.20 | श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvaka itareṣām | For the others it is preceded by trust, energy, memory, samādhi (समाधि), and insight. |
| 1.21 | तीव्रसंवेगानामासन्नः tīvra-saṃvegānām āsannaḥ | For those whose urgency is keen, it is near. |
| 1.22 | मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः mṛdu-madhyādhimātratvāt tato 'pi viśeṣaḥ | Even among them there is a difference: mild, middling, intense. |
1.23–1.29 Īśvara (ईश्वर)
Summary
These lines are Īśvara (ईश्वर). Or the stilling comes by dedication to Īśvara (ईश्वर). Īśvara (ईश्वर) is a distinct puruṣa (पुरुष), untouched by affliction, action, fruit, and the store of impressions. In that one the seed of knowing everything is unsurpassed. The signifying sound is praṇava (प्रणव). Repeating it and contemplating its meaning bring inward awareness, and the obstacles fall away.
नेपालीमा
यी पङ्क्तिले ईश्वरको कुरा गर्छन्। अथवा निरोध ईश्वरप्रणिधानबाट आउँछ। ईश्वर क्लेश, कर्म, फल र आशयले नछोएको भिन्न पुरुष हो। त्यहाँ सर्वज्ञताको बीज अनुपम छ। वाचक प्रणव हो। जप र अर्थको भावनाले प्रत्यक् चेतना आउँछ, र विघ्न झर्छन्।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.23 | ईश्वरप्रणिधानाद् वा īśvara-praṇidhānād vā | Or by dedication to Īśvara (ईश्वर). |
| 1.24 | क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ | Īśvara (ईश्वर) is a distinct puruṣa (पुरुष), untouched by affliction, action, result, and the store of impressions. |
| 1.25 | तत्र निरतिशयं सर्वज्ञबीजम् tatra niratiśayaṃ sarvajña-bījam | In Īśvara (ईश्वर) the seed of knowing everything is unsurpassed. |
| 1.26 | पूर्वेषामपि गुरुः कालेनानवच्छेदात् pūrveṣām api guruḥ kālenānavacchedāt | Īśvara (ईश्वर) is teacher of the earlier ones too, not being cut short by time. |
| 1.27 | तस्य वाचकः प्रणवः tasya vācakaḥ praṇavaḥ | Īśvara (ईश्वर)'s signifying sound is praṇava (प्रणव). |
| 1.28 | तज्जपस् तदर्थभावनम् taj-japas tad-artha-bhāvanam | Repeating it, and contemplating what it means. |
| 1.29 | ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश् च tataḥ pratyak-cetanādhigamo 'py antarāyābhāvaś ca | From that: arrival at inward awareness, and the falling away of obstacles. |
1.30–1.32 What scatters the mind
Summary
These lines name what scatters the mind. Disease, dullness, doubt, carelessness, laziness, failure to turn away, mistaken view, not reaching a stage, and not staying there. Pain, low mood, unsteadiness, and rough breath come along with that scattering. To stop them, practice of one principle.
नेपालीमा
यी पङ्क्तिले मन छरिने कुरा भन्छन्: व्याधि, स्त्यान, संशय, प्रमाद, आलस्य, अविरति, भ्रान्तिदर्शन, अलब्धभूमिकत्व र अनवस्थितत्व। दुःख, दौर्मनस्य, अस्थिरता र कठोर श्वास त्यस छरिने अवस्थासँगै आउँछन्। तिनलाई रोक्न एउटा तत्त्वको अभ्यास गरिन्छ।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.30 | व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास् तेऽन्तरायाः vyādhi-styāna-saṃśaya-pramādālasyāvirati-bhrānti-darśanālabdha-bhūmikatvānavasthitatvāni citta-vikṣepās te 'ntarāyāḥ | The obstacles that scatter the mind are disease, dullness, doubt, carelessness, laziness, failing to turn away, mistaken view, not reaching a stage, and not staying there. |
| 1.31 | दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः duḥkha-daurmanasyāṅgam-ejayatva-śvāsa-praśvāsā vikṣepa-sahabhuvaḥ | Pain, low mood, unsteadiness of the body, and rough inhalation and exhalation come along with that scattering. |
| 1.32 | तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः tat-pratiṣedhārtham eka-tattvābhyāsaḥ | To stop them, practice of one principle. |
1.33–1.39 Ways of steadying the mind
Summary
These lines are ways of steadying the mind. Friendliness, compassion, gladness, and equanimity toward happiness, suffering, merit, and demerit. Or the breath exhaled and held out. Or a mental activity that carries a sense object, or one full of light, or a mind set on someone free of desire, or dream and sleep, or whatever suits. The sūtras (सूत्र) list the supports. They do not become a regimen.
नेपालीमा
यी पङ्क्ति मन स्थिर पार्ने बाटा हुन्। सुख, दुःख, पुण्य र अपुण्यमा मैत्री, करुणा, मुदिता र उपेक्षा। अथवा श्वास बाहिर फालेर रोक्नु। अथवा विषय बोक्ने वृत्ति, वा ज्योतिर्मय, वा वीतरागमा राखिएको मन, वा स्वप्न र निद्रा, वा जे सुहाउँछ। सूत्रले आधारको सूची दिन्छन्। ती तालिका बन्दैनन्।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.33 | मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश् चित्तप्रसादनम् maitrī-karuṇā-muditopekṣāṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanam | The mind clears by cultivating friendliness, compassion, gladness, and equanimity toward happiness, suffering, merit, and demerit. |
| 1.34 | प्रच्छर्दनविधारणाभ्यां वा प्राणस्य pracchardana-vidhāraṇābhyāṃ vā prāṇasya | Or by exhaling the breath and holding it out. |
| 1.35 | विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धनी viṣayavatī vā pravṛttir utpannā manasaḥ sthiti-nibandhanī | Or an arisen activity that carries a sense object, and that binds the mind to steadiness. |
| 1.36 | विशोका वा ज्योतिष्मती viśokā vā jyotiṣmatī | Or one that is free of sorrow and full of light. |
| 1.37 | वीतरागविषयं वा चित्तम् vīta-rāga-viṣayaṃ vā cittam | Or a mind whose object is someone free of desire. |
| 1.38 | स्वप्ननिद्राज्ञानालम्बनं वा svapna-nidrā-jñānālambanaṃ vā | Or taking dream and sleep as the support. |
| 1.39 | यथाभिमतध्यानाद् वा yathābhimata-dhyānād vā | Or from meditation on what suits. |
1.40–1.51 With seed, and without
Summary
These lines are samādhi (समाधि) with seed and without. Mastery runs from the smallest to the greatest. Coincidence of mind is like a clear jewel. With reasoning and without, with reflection and without, the subtle object ends in the unmarked. Those are with seed. When even the impression of insight is stilled, samādhi (समाधि) is without seed.
नेपालीमा
यी पङ्क्ति सबीज र निर्बीज समाधि हुन्। वश सानोदेखि ठूलोसम्म जान्छ। मनको समापत्ति स्वच्छ मणि जस्तो हो। सवितर्क र निर्वितर्क, सविचार र निर्विचार, सूक्ष्म विषय अलिङ्गमा सकिन्छ। ती सबीज हुन्। प्रज्ञाको संस्कार पनि निरोध हुँदा समाधि निर्बीज हुन्छ।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 1.40 | परमाणुपरममहत्त्वान्तोऽस्य वशीकारः paramāṇu-parama-mahattvānto 'sya vaśīkāraḥ | One's mastery then runs from the smallest atom to the greatest magnitude. |
| 1.41 | क्षीणवृत्तेरभिजातस्येव मणेर् ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः kṣīṇa-vṛtter abhijātasyeva maṇer grahītṛ-grahaṇa-grāhyeṣu tat-stha-tadañjanatā samāpattiḥ | Samāpatti (समापत्ति) is a mind whose activities have thinned, taking the color of knower, knowing, or known, like a clear jewel. |
| 1.42 | तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः tatra śabdārtha-jñāna-vikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ | Mixed with constructions of word, object, and knowledge, that coincidence is with reasoning. |
| 1.43 | स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का smṛti-pariśuddhau svarūpa-śūnyevārtha-mātra-nirbhāsā nirvitarkā | When memory is purified, it shines as the object alone, as if empty of its own form. That is without reasoning. |
| 1.44 | एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता etayaiva savicārā nirvicārā ca sūkṣma-viṣayā vyākhyātā | By that same account, with reflection and without it are explained, and their object is subtle. |
| 1.45 | सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् sūkṣma-viṣayatvaṃ cāliṅga-paryavasānam | And the subtle object reaches its end in the unmarked. |
| 1.46 | ता एव सबीजः समाधिः tā eva sabījaḥ samādhiḥ | Those same are samādhi (समाधि) with seed. |
| 1.47 | निर्विचारवैशारद्येऽध्यात्मप्रसादः nirvicāra-vaiśāradye 'dhyātma-prasādaḥ | When the reflection-free state is lucid, there is clarity of the inner self. |
| 1.48 | ऋतंभरा तत्र प्रज्ञा ṛtaṃbharā tatra prajñā | There, insight carries truth. |
| 1.49 | श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् śrutānumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt | Its object is other than the object of insight from hearing and from inference, because its object is the particular. |
| 1.50 | तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी taj-jaḥ saṃskāro 'nya-saṃskāra-pratibandhī | The impression born of that insight blocks the other impressions. |
| 1.51 | तस्यापि निरोधे सर्वनिरोधान् निर्बीजः समाधिः tasyāpi nirodhe sarva-nirodhān nirbījaḥ samādhiḥ | When even that is stilled, because everything is stilled, samādhi (समाधि) is without seed. |
साधनपाद Sādhana-pāda
Summary
The Sādhana (साधन) pāda (पाद) is the work. Kriyā (क्रिया) yoga is austerity, self study, and dedication to Īśvara (ईश्वर), for the sake of samādhi (समाधि) and for thinning the afflictions. Ignorance, I sense, desire, aversion, and clinging to life are those afflictions. Suffering not yet come is to be avoided, and its cause is the joining of seer and seen. The eight limbs are named, and this pāda (पाद) takes them through restraint, observance, posture, breath, and withdrawal.
नेपालीमा
साधनपाद काम हो। क्रियायोग तप, स्वाध्याय र ईश्वरप्रणिधान हो, समाधिका लागि र क्लेश पातला पार्नका लागि। अविद्या, अस्मिता, राग, द्वेष र अभिनिवेश ती क्लेश हुन्। नआएको दुःख हटाउनुपर्ने हो, र त्यसको कारण द्रष्टा र दृश्यको संयोग हो। आठ अङ्गको नाम लिइन्छ, र यो पादले तिनलाई यम, नियम, आसन, श्वास र प्रत्याहारसम्म पुर्याउँछ।
The work that thins affliction and builds the limbs.
2.1–2.2 Kriyā (क्रिया) yoga
Summary
These two lines define kriyā (क्रिया) yoga. Austerity, self study, and dedication to Īśvara (ईश्वर). It is for bringing samādhi (समाधि) about and for making the afflictions thin.
नेपालीमा
यी दुई पङ्क्तिले क्रियायोगको परिभाषा दिन्छन्। तप, स्वाध्याय र ईश्वरप्रणिधान। यो समाधि ल्याउन र क्लेश पातला पार्नका लागि हो।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.1 | तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः tapaḥ-svādhyāyeśvara-praṇidhānāni kriyā-yogaḥ | Kriyā (क्रिया) yoga is discipline, self-study, and dedication to Īśvara (ईश्वर). |
| 2.2 | समाधिभावनार्थः क्लेशतनूकरणार्थश् च samādhi-bhāvanārthaḥ kleśa-tanūkaraṇārthaś ca | It is for bringing samādhi (समाधि) about, and for making the afflictions thin. |
2.3–2.11 The afflictions
Summary
These lines are the afflictions. Ignorance, I sense, desire, aversion, and clinging to life. Ignorance is the field of the others. It sees the impermanent, the impure, the painful, and the not self as their opposites. The subtle afflictions are let go by resolving them back. Their activities are let go by meditation.
नेपालीमा
यी पङ्क्ति क्लेश हुन्। अविद्या, अस्मिता, राग, द्वेष र अभिनिवेश। अविद्या अरूको क्षेत्र हो। अनित्य, अशुचि, दुःख र अनात्मालाई तिनको उल्टो देख्छ। सूक्ष्म क्लेश प्रतिप्रसवले छुट्छन्। तिनका वृत्ति ध्यानले छुट्छन्।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.3 | अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः avidyāsmitā-rāga-dveṣābhiniveśāḥ kleśāḥ | The afflictions are ignorance, I-sense, desire, aversion, and clinging to life. |
| 2.4 | अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् avidyā kṣetram uttareṣāṃ prasupta-tanu-vicchinnodārāṇām | Ignorance is the field of the others, whether they are dormant, thin, interrupted, or active. |
| 2.5 | अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या anityāśuci-duḥkhānātmasu nitya-śuci-sukhātma-khyātir avidyā | Ignorance is seeing the impermanent, impure, painful, and not-self as permanent, pure, pleasant, and self. |
| 2.6 | दृग्दर्शनशक्त्योरेकात्मतेवास्मिता dṛg-darśana-śaktyor ekātmatevāsmitā | I-sense is as if the seer's power and the power of seeing were a single self. |
| 2.7 | सुखानुशयी रागः sukhānuśayī rāgaḥ | Desire is what follows upon pleasure. |
| 2.8 | दुःखानुशयी द्वेषः duḥkhānuśayī dveṣaḥ | Aversion is what follows upon pain. |
| 2.9 | स्वरसवाही विदुषोऽपि तथा रूढोऽभिनिवेशः svarasa-vāhī viduṣo 'pi tathā rūḍho 'bhiniveśaḥ | Clinging to life flows by its own force and is rooted even in the wise. |
| 2.10 | ते प्रतिप्रसवहेयाः सूक्ष्माः te pratiprasava-heyāḥ sūkṣmāḥ | The subtle ones are to be let go by resolving them back to their source. |
| 2.11 | ध्यानहेयास् तद्वृत्तयः dhyāna-heyās tad-vṛttayaḥ | Their activities are to be let go by meditation. |
2.12–2.17 Suffering and what to do about the part still coming
Summary
These lines are suffering and the part still coming. The store of action, rooted in the afflictions, ripens as birth, span, and experience. For the discerning, everything is suffering, because of change, anguish, impressions, and the conflict of the strands. Suffering not yet come is to be avoided. The cause is the joining of seer and seen.
नेपालीमा
यी पङ्क्ति दुःख र अझ आउने भाग हुन्। क्लेशमा जरा गाडेको कर्माशय जन्म, आयु र भोगका रूपमा पाक्छ। विवेकीका लागि सबै दुःख हो, परिणाम, ताप, संस्कार र गुणको घर्षणले। नआएको दुःख हटाउनुपर्ने हो। कारण द्रष्टा र दृश्यको संयोग हो।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.12 | क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः kleśa-mūlaḥ karmāśayo dṛṣṭādṛṣṭa-janma-vedanīyaḥ | The store of action, rooted in the afflictions, is to be felt in a birth that is seen or not yet seen. |
| 2.13 | सति मूले तद्विपाको जात्यायुर्भोगाः sati mūle tad-vipāko jāty-āyur-bhogāḥ | While the root remains, its ripening is type of birth, span of life, and experience. |
| 2.14 | ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् te hlāda-paritāpa-phalāḥ puṇyāpuṇya-hetutvāt | Those fruits are pleasure or pain, because their causes are merit and demerit. |
| 2.15 | परिणामतापसंस्कारदुःखैर् गुणवृत्तिविरोधाच् च दुःखमेव सर्वं विवेकिनः pariṇāma-tāpa-saṃskāra-duḥkhair guṇa-vṛtti-virodhāc ca duḥkham eva sarvaṃ vivekinaḥ | For the discerning, everything is suffering, through change, anguish, impressions, and the conflict among the activities of the guṇas (गुण). |
| 2.16 | हेयं दुःखमनागतम् heyaṃ duḥkham anāgatam | Suffering that has not yet come is to be avoided. |
| 2.17 | द्रष्टृदृश्ययोः संयोगो हेयहेतुः draṣṭṛ-dṛśyayoḥ saṃyogo heya-hetuḥ | The cause of what is to be avoided is the joining of seer and seen. |
2.18–2.27 Seer, seen, and the way the joining ends
Summary
These lines are the seen, the seer, and the end of the joining. The seen is for experience and for release. The seer is seeing only. The joining's cause is ignorance. When that is absent, release is the aloneness of the seer. Unwavering discernment is the means, and for that one insight has a sevenfold last ground.
नेपालीमा
यी पङ्क्ति दृश्य, द्रष्टा र संयोगको अन्त्य हुन्। दृश्य भोग र अपवर्गका लागि हो। द्रष्टा केवल दर्शन हो। संयोगको कारण अविद्या हो। त्यो नहुँदा मोक्ष द्रष्टाको कैवल्य हो। अविप्लव विवेक साधन हो, र त्यसका लागि प्रज्ञाको सात प्रकारको अन्तिम भूमि हुन्छ।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.18 | प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् prakāśa-kriyā-sthiti-śīlaṃ bhūtendriyātmakaṃ bhogāpavargārthaṃ dṛśyam | The seen has the character of light, activity, and staying; it consists of elements and senses; it is for experience and for release. |
| 2.19 | विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि viśeṣāviśeṣa-liṅga-mātrāliṅgāni guṇa-parvāṇi | The levels of the guṇas (गुण) are the particular, the unparticular, the mark alone, and the unmarked. |
| 2.20 | द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः draṣṭā dṛśi-mātraḥ śuddho 'pi pratyayānupaśyaḥ | The seer is seeing only; pure, and yet looking on according to the ideas presented. |
| 2.21 | तदर्थ एव दृश्यस्यात्मा tad-artha eva dṛśyasyātmā | The nature of the seen exists only for the sake of that seer. |
| 2.22 | कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् kṛtārthaṃ prati naṣṭam apy anaṣṭaṃ tad-anya-sādhāraṇatvāt | For one whose purpose is fulfilled it has perished, and yet it has not, because it is shared with others. |
| 2.23 | स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः sva-svāmi-śaktyoḥ svarūpopalabdhi-hetuḥ saṃyogaḥ | Joining is the cause of recognizing the two powers, what is owned and the owner. |
| 2.24 | तस्य हेतुरविद्या tasya hetur avidyā | Its cause is ignorance. |
| 2.25 | तदभावात् संयोगाभावो हानं तद्दृशेः कैवल्यम् tad-abhāvāt saṃyogābhāvo hānaṃ tad-dṛśeḥ kaivalyam | When that is absent, joining is absent. That is release. It is the aloneness of the seer. |
| 2.26 | विवेकख्यातिरविप्लवा हानोपायः viveka-khyātir aviplavā hānopāyaḥ | Unwavering discernment is the means of release. |
| 2.27 | तस्य सप्तधा प्रान्तभूमिः प्रज्ञा tasya saptadhā prānta-bhūmiḥ prajñā | For that one, insight has a sevenfold last ground. |
2.28–2.29 The eight limbs, named
Summary
These two lines name the limbs. From practicing them, as impurity dwindles, the lamp of knowledge shines up to discernment. The eight are restraint, observance, posture, breath regulation, withdrawal, holding, meditation, and samādhi (समाधि).
नेपालीमा
यी दुई पङ्क्तिले अङ्गहरूको नाम लिन्छन्। अभ्यासबाट मल पातलिँदै ज्ञानको दियो विवेकसम्म बल्छ। आठ अङ्ग यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान र समाधि हुन्।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.28 | योगाङ्गानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः yogāṅgānuṣṭhānād aśuddhi-kṣaye jñāna-dīptir ā viveka-khyāteḥ | From practicing the limbs of yoga, as impurity dwindles, the lamp of knowledge shines, up to discernment. |
| 2.29 | यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि yama-niyamāsanaprāṇāyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo 'ṣṭāv aṅgāni | The eight limbs are restraint, observance, posture, breath regulation, withdrawal, holding, meditation, and samādhi (समाधि). |
2.30–2.45 Restraint and observance
Summary
These lines are restraint and observance. Non harm, truth, non stealing, continence, and non grasping are a great vow, not cut by birth, place, time, or circumstance. Cleanliness, contentment, austerity, self study, and dedication to Īśvara (ईश्वर) are the observances. When a contrary idea presses in, the opposite is cultivated. Each established vow is given a fruit the sūtra (सूत्र) states.
नेपालीमा
यी पङ्क्ति यम र नियम हुन्। अहिंसा, सत्य, अस्तेय, ब्रह्मचर्य र अपरिग्रह जाति, देश, काल र समयले नकाटिने महाव्रत हुन्। शौच, सन्तोष, तप, स्वाध्याय र ईश्वरप्रणिधान नियम हुन्। उल्टो विचार आए उल्टो भावना गरिन्छ। हरेक स्थिर व्रतलाई सूत्रले फल दिन्छ।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.30 | अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ahiṃsā-satyāsteya-brahmacaryāparigrahā yamāḥ | The restraints are non-harm, truth, non-stealing, continence, and non-grasping. |
| 2.31 | जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् jāti-deśa-kāla-samayānavacchinnāḥ sārva-bhaumā mahā-vratam | They are a great vow, for every ground, not cut by birth, place, time, or circumstance. |
| 2.32 | शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः śauca-saṃtoṣa-tapaḥ-svādhyāyeśvara-praṇidhānāni niyamāḥ | The observances are cleanliness, contentment, discipline, self-study, and dedication to Īśvara (ईश्वर). |
| 2.33 | वितर्कबाधने प्रतिपक्षभावनम् vitarka-bādhane pratipakṣa-bhāvanam | When a contrary idea presses in, cultivate the opposite. |
| 2.34 | वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम् vitarkā hiṃsādayaḥ kṛta-kāritānumoditā lobha-krodha-moha-pūrvakā mṛdu-madhyādhimātrā duḥkhājñānānanta-phalā iti pratipakṣa-bhāvanam | Contrary ideas, harm and the rest, done or caused or approved, preceded by greed, anger, or confusion, mild or intense, fruit in endless suffering and ignorance. That is the cultivation of the opposite. |
| 2.35 | अहिंसाप्रतिष्ठायां तत्संनिधौ वैरत्यागः ahiṃsā-pratiṣṭhāyāṃ tat-saṃnidhau vaira-tyāgaḥ | When non-harm is established, hostility is given up in one's presence. |
| 2.36 | सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् satya-pratiṣṭhāyāṃ kriyā-phalāśrayatvam | When truth is established, action and its fruit come to rest on one's words. |
| 2.37 | अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् asteya-pratiṣṭhāyāṃ sarva-ratnopasthānam | When non-stealing is established, jewels present themselves. |
| 2.38 | ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः brahmacarya-pratiṣṭhāyāṃ vīrya-lābhaḥ | When continence is established, vitality is gained. |
| 2.39 | अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः aparigraha-sthairye janma-kathaṃtā-saṃbodhaḥ | When one is steady in non-grasping, there is knowledge of the how of birth. |
| 2.40 | शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः śaucāt svāṅga-jugupsā parair asaṃsargaḥ | From cleanliness: distaste for one's own limbs, and no mixing with others. |
| 2.41 | सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च sattva-śuddhi-saumanasyaikāgryendriya-jayātma-darśana-yogyatvāni ca | And purity of sattva, gladness, one-pointedness, mastery of the senses, and fitness for seeing the self. |
| 2.42 | संतोषादनुत्तमः सुखलाभः saṃtoṣād anuttamaḥ sukha-lābhaḥ | From contentment, happiness that nothing surpasses. |
| 2.43 | कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः kāyendriya-siddhir aśuddhi-kṣayāt tapasaḥ | From discipline, as impurity dwindles, mastery of body and senses. |
| 2.44 | स्वाध्यायादिष्टदेवतासंप्रयोगः svādhyāyād iṣṭa-devatā-saṃprayogaḥ | From self-study, contact with the chosen deity. |
| 2.45 | समाधिसिद्धिरीश्वरप्रणिधानात् samādhi-siddhir īśvara-praṇidhānāt | From dedication to Īśvara (ईश्वर), the mastery that is samādhi (समाधि). |
2.46–2.55 Posture, breath, withdrawal
Summary
These lines are posture, breath, and withdrawal. Posture is what is steady and easeful, by relaxing effort and by coinciding with the endless. Breath regulation, once posture is in place, cuts the movement of inhalation and exhalation. The words name the activity. They are not a drill. Withdrawal is the senses, as it were, taking the mind's own form by not joining their objects.
नेपालीमा
यी पङ्क्ति आसन, श्वास र प्रत्याहार हुन्। आसन स्थिर र सुख हो, प्रयास खुकुल्याएर र अनन्तसँग मिलेर। आसन बसेपछि प्राणायामले श्वासप्रश्वासको गति काट्छ। शब्दले वृत्ति बताउँछ। ती अभ्यासको तालिका होइनन्। प्रत्याहार इन्द्रियले विषय नजोडेर मनकै रूप लिएझैँ हो।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 2.46 | स्थिरसुखमासनम् sthira-sukham āsanam | Posture is what is steady and easeful. |
| 2.47 | प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम् prayatna-śaithilyānanta-samāpattibhyām | By relaxing effort, and by coinciding with the endless. |
| 2.48 | ततो द्वन्द्वानभिघातः tato dvandvānabhighātaḥ | From that, one is not struck by the pairs of opposites. |
| 2.49 | तस्मिन् सति श्वासप्रश्वासयोर् गतिविच्छेदः प्राणायामः tasmin sati śvāsa-praśvāsayor gati-vicchedaḥ prāṇāyāmaḥ | That being in place, breath regulation is cutting the movement of inhalation and exhalation. |
| 2.50 | बाह्याभ्यन्तरस्तम्भवृत्तिर् देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः bāhyābhyantara-stambha-vṛttir deśa-kāla-saṃkhyābhiḥ paridṛṣṭo dīrgha-sūkṣmaḥ | Its activity is external, internal, or suspended; watched by place, time, and count; long and subtle. |
| 2.51 | बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः bāhyābhyantara-viṣayākṣepī caturthaḥ | The fourth goes beyond the range of external and internal. |
| 2.52 | ततः क्षीयते प्रकाशावरणम् tataḥ kṣīyate prakāśāvaraṇam | Then the covering over the light dwindles. |
| 2.53 | धारणासु च योग्यता मनसः dhāraṇāsu ca yogyatā manasaḥ | And the mind becomes fit for the holdings. |
| 2.54 | स्वविषयासंप्रयोगे चित्तस्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः sva-viṣayāsaṃprayoge citta-svarūpānukāra ivendriyāṇāṃ pratyāhāraḥ | Withdrawal is the senses, as it were, imitating the mind's own form, by not joining their objects. |
| 2.55 | ततः परमा वश्यतेन्द्रियाणाम् tataḥ paramā vaśyatendriyāṇām | From that, the highest obedience of the senses. |
विभूतिपाद Vibhūti-pāda
Summary
The Vibhūti (विभूति) pāda (पाद) is the inner limbs and what they show. Holding, meditation, and samādhi (समाधि) on one thing are saṃyama (संयम). From mastery of that, insight. The many knowings and powers that follow are stated as what the sūtras (सूत्र) say follows. They are obstacles in samādhi (समाधि) and powers in the outward state. The pāda (पाद) turns, at the end, to dispassion toward even that mastery, and to aloneness.
नेपालीमा
विभूतिपाद भित्री अङ्ग र तिनले देखाउने कुरा हुन्। एकै ठाउँमा धारणा, ध्यान र समाधि संयम हुन्। त्यसको वशबाट प्रज्ञा आउँछ। पछि आउने धेरै ज्ञान र शक्ति सूत्रले जे आउँछ भनेको छ त्यही रूपमा बताइएका छन्। ती समाधिमा विघ्न र बाहिरी अवस्थामा शक्ति हुन्। पाद अन्त्यमा त्यो वशप्रति पनि वैराग्य र कैवल्यतिर मोडिन्छ।
Holding, meditation, and samādhi (समाधि) become one practice. Powers are described, and then set down.
3.1–3.8 The inner limbs
Summary
These lines are the inner limbs. Holding is binding the mind to a place. Meditation is one idea stretched continuous. Samādhi (समाधि) shines as the object alone. The three together are saṃyama (संयम). They are inner compared with the earlier limbs, and outer compared with seedless samādhi (समाधि).
नेपालीमा
यी पङ्क्ति भित्री अङ्ग हुन्। धारणा मनलाई ठाउँमा बाँध्नु हो। ध्यान एउटै प्रत्ययको धारा हो। समाधि केवल अर्थमा चम्किन्छ। तीनै मिलेर संयम हुन्। अघिल्ला अङ्गको दाँजोमा भित्री हुन्, र निर्बीज समाधिको दाँजोमा बाहिरी।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 3.1 | देशबन्धश् चित्तस्य धारणा deśa-bandhaś cittasya dhāraṇā | Holding is binding the mind to a place. |
| 3.2 | तत्र प्रत्ययैकतानता ध्यानम् tatra pratyayaikatānatā dhyānam | Meditation, there, is one idea stretched continuous. |
| 3.3 | तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः tad evārtha-mātra-nirbhāsaṃ svarūpa-śūnyam iva samādhiḥ | Samādhi (समाधि) is that same state shining as the object alone, as if empty of its own form. |
| 3.4 | त्रयमेकत्र संयमः trayam ekatra saṃyamaḥ | The three, on one thing, are saṃyama (संयम). |
| 3.5 | तज्जयात् प्रज्ञालोकः taj-jayāt prajñālokaḥ | From mastery of that, the light of insight. |
| 3.6 | तस्य भूमिषु विनियोगः tasya bhūmiṣu viniyogaḥ | It is applied stage by stage. |
| 3.7 | त्रयमन्तरङ्गं पूर्वेभ्यः trayam antaraṅgaṃ pūrvebhyaḥ | These three are inner limbs, compared with the earlier ones. |
| 3.8 | तदपि बहिरङ्गं निर्बीजस्य tad api bahiraṅgaṃ nirbījasya | Even they are outer limbs, compared with seedless samādhi (समाधि). |
3.9–3.15 How a thing changes
Summary
These lines say how a thing changes. Stilling, samādhi (समाधि), and one pointedness are transformations of the mind. By the same account, property, mark, and condition change in the elements and the senses. A different sequence is the cause of a different transformation.
नेपालीमा
यी पङ्क्तिले वस्तु कसरी बदलिन्छ भन्छन्। निरोध, समाधि र एकाग्रता मनका परिणाम हुन्। यसै आधारमा तत्त्व र इन्द्रियमा धर्म, लक्षण र अवस्था बदलिन्छन्। अर्को क्रम अर्को परिणामको कारण हो।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 3.9 | व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः vyutthāna-nirodha-saṃskārayor abhibhava-prādurbhāvau nirodha-kṣaṇa-cittānvayo nirodha-pariṇāmaḥ | The transformation called stilling is the mind's continuity through the moment of stilling, as the outward impression is overpowered and the stilling impression arises. |
| 3.10 | तस्य प्रशान्तवाहिता संस्कारात् tasya praśānta-vāhitā saṃskārāt | Its quiet flow comes from the impression. |
| 3.11 | सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः sarvārthataikāgratayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ | The mind's transformation into samādhi (समाधि) is the dwindling of being-about-everything and the rising of one-pointedness. |
| 3.12 | ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः tataḥ punaḥ śāntoditau tulya-pratyayau cittasyaikāgratā-pariṇāmaḥ | Then, when the subsided idea and the arisen idea are equal, that is the mind's transformation into one-pointedness. |
| 3.13 | एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः etena bhūtendriyeṣu dharma-lakṣaṇāvasthā-pariṇāmā vyākhyātāḥ | By this, the transformations of property, of mark, and of condition in the elements and the senses are explained. |
| 3.14 | शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी śāntoditāvyapadeśya-dharmānupātī dharmī | The bearer of properties follows properties that have subsided, arisen, or not yet been named. |
| 3.15 | क्रमान्यत्वं परिणामान्यत्वे हेतुः kramānyatvaṃ pariṇāmānyatve hetuḥ | A different sequence is the cause of a different transformation. |
3.16–3.37 What saṃyama (संयम) shows
Summary
These lines say what saṃyama (संयम) shows. Past and future, the cries of beings, previous births, another mind, and the rest are stated as knowings that follow a stated object of saṃyama (संयम). The sūtra (सूत्र) names the object and the knowing. A power named here is an obstacle in samādhi (समाधि) and a power in the outward state.
नेपालीमा
यी पङ्क्तिले संयमले के देखाउँछ भन्छन्। भूत र भविष्य, प्राणीका शब्द, अघिल्ला जन्म, अर्को मन र अरू त्यस्तै ज्ञान संयमको तोकिएको विषयपछि आउने ज्ञान हुन्। सूत्रले विषय र ज्ञान दुवै भन्छ। यहाँ नाम लिइएको शक्ति समाधिमा विघ्न हो र बाहिरी अवस्थामा शक्ति।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 3.16 | परिणामत्रयसंयमादतीतानागतज्ञानम् pariṇāma-traya-saṃyamād atītānāgata-jñānam | From saṃyama (संयम) on the three transformations, knowledge of past and future. |
| 3.17 | शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस् तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् śabdārtha-pratyayānām itaretarādhyāsāt saṃkaras tat-pravibhāga-saṃyamāt sarva-bhūta-ruta-jñānam | Word, object, and idea are laid over one another and mixed. From saṃyama (संयम) on telling them apart, knowledge of the cries of every being. |
| 3.18 | संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् saṃskāra-sākṣātkaraṇāt pūrva-jāti-jñānam | From making impressions immediate, knowledge of previous births. |
| 3.19 | प्रत्ययस्य परचित्तज्ञानम् pratyayasya para-citta-jñānam | Of an idea, knowledge of another mind. |
| 3.20 | न च तत् सालम्बनं तस्याविषयीभूतत्वात् na ca tat sālambanaṃ tasyāviṣayībhūtatvāt | But not together with that idea's support, because the support has not been made the object. |
| 3.21 | कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् kāya-rūpa-saṃyamāt tad-grāhya-śakti-stambhe cakṣuḥ-prakāśāsaṃprayoge 'ntardhānam | From saṃyama (संयम) on the form of the body, when the power of being grasped is suspended and the eye's light does not meet it, one is unseen. |
| 3.22 | सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा sopakramaṃ nirupakramaṃ ca karma tat-saṃyamād aparānta-jñānam ariṣṭebhyo vā | Action is either already underway or not. From saṃyama (संयम) on that, or from omens, knowledge of the end. |
| 3.23 | मैत्र्यादिषु बलानि maitry-ādiṣu balāni | In friendliness and the rest, strengths. |
| 3.24 | बलेषु हस्तिबलादीनि baleṣu hasti-balādīni | In strengths, the strength of an elephant and the rest. |
| 3.25 | प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् pravṛtty-āloka-nyāsāt sūkṣma-vyavahita-viprakṛṣṭa-jñānam | By placing the light of a mental activity, knowledge of what is subtle, hidden, or far. |
| 3.26 | भुवनज्ञानं सूर्ये संयमात् bhuvana-jñānaṃ sūrye saṃyamāt | Knowledge of the worlds, from saṃyama (संयम) on the sun. |
| 3.27 | चन्द्रे ताराव्यूहज्ञानम् candre tārā-vyūha-jñānam | On the moon, knowledge of the arrangement of the stars. |
| 3.28 | ध्रुवे तद्गतिज्ञानम् dhruve tad-gati-jñānam | On the pole star, knowledge of their motion. |
| 3.29 | नाभिचक्रे कायव्यूहज्ञानम् nābhi-cakre kāya-vyūha-jñānam | On the wheel of the navel, knowledge of the arrangement of the body. |
| 3.30 | कण्ठकूपे क्षुत्पिपासानिवृत्तिः kaṇṭha-kūpe kṣut-pipāsā-nivṛttiḥ | On the pit of the throat, hunger and thirst cease. |
| 3.31 | कूर्मनाड्यां स्थैर्यम् kūrma-nāḍyāṃ sthairyam | On the tortoise channel, steadiness. |
| 3.32 | मूर्धज्योतिषि सिद्धदर्शनम् mūrdha-jyotiṣi siddha-darśanam | On the light at the crown, a seeing of the perfected. |
| 3.33 | प्रातिभाद् वा सर्वम् prātibhād vā sarvam | Or from the intuitive, everything. |
| 3.34 | हृदये चित्तसंवित् hṛdaye citta-saṃvit | On the heart, knowledge of the mind. |
| 3.35 | सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात् स्वार्थसंयमात् पुरुषज्ञानम् sattva-puruṣayor atyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthāt svārtha-saṃyamāt puruṣa-jñānam | Experience is an idea that does not distinguish sattva and puruṣa (पुरुष), which are utterly unmixed, and it is for the sake of another. From saṃyama (संयम) on what is for oneself, knowledge of puruṣa (पुरुष). |
| 3.36 | ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते tataḥ prātibha-śrāvaṇa-vedanādarśāsvāda-vārtā jāyante | From that are born intuitive hearing, feeling, sight, taste, and smell. |
| 3.37 | ते समाधावुपसर्गा व्युत्थाने सिद्धयः te samādhāv upasargā vyutthāne siddhayaḥ | Those are obstacles in samādhi (समाधि), and powers in the outward state. |
3.38–3.55 Mastery, and setting mastery down
Summary
These lines are mastery, and the setting down of mastery. Entering another body, the movements the sūtras (सूत्र) name, mastery of the elements and of the senses, are said as fruits. For one who has only the discernment that sattva and puruṣa (पुरुष) differ, there is standing over every state. From dispassion toward even that, when the seed of the defect is gone, aloneness. Invitations from those established in a place are not to be clung to.
नेपालीमा
यी पङ्क्ति वश र वश छाड्नु हुन्। अर्को शरीरमा पस्नु, सूत्रले भनेका गति, तत्त्व र इन्द्रियको वश फलका रूपमा भनिएका छन्। सत्त्व र पुरुष फरक हुन् भन्ने विवेक मात्र भएकालाई सबै अवस्थाभन्दा माथि उभिने स्थिति हुन्छ। त्यसप्रतिको वैराग्यबाट पनि, दोषको बीज गएपछि, कैवल्य हुन्छ। कुनै स्थानमा प्रतिष्ठित भएकाहरूको निमन्त्रणामा टाँसिनु हुँदैन।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 3.38 | बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः bandha-kāraṇa-śaithilyāt pracāra-saṃvedanāc ca cittasya para-śarīrāveśaḥ | From loosening the cause of bondage, and from knowing the mind's movement, entering another body. |
| 3.39 | उदानजयाज् जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश् च udāna-jayāj jala-paṅka-kaṇṭakādiṣv asaṅga utkrāntiś ca | From mastery of udāna (उदान), no sticking in water, mud, or thorns, and rising out. |
| 3.40 | समानजयाज् ज्वलनम् samāna-jayāj jvalanam | From mastery of samāna (समान), a blazing. |
| 3.41 | श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम् śrotrākāśayoḥ saṃbandha-saṃyamād divyaṃ śrotram | From saṃyama (संयम) on the relation of ear and space, divine hearing. |
| 3.42 | कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश् चाकाशगमनम् kāyākāśayoḥ saṃbandha-saṃyamāl laghu-tūla-samāpatteś cākāśa-gamanam | From saṃyama (संयम) on the relation of body and space, and from coinciding with light cotton, moving in space. |
| 3.43 | बहिरकल्पिता वृत्तिर् महाविदेहा ततः प्रकाशावरणक्षयः bahir akalpitā vṛttir mahāvidehā tataḥ prakāśāvaraṇa-kṣayaḥ | An outward activity that is not imagined is the great bodiless state. From it, the covering of the light dwindles. |
| 3.44 | स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद् भूतजयः sthūla-svarūpa-sūkṣmānvayārthavattva-saṃyamād bhūta-jayaḥ | From saṃyama (संयम) on the gross, the essence, the subtle, the inherence, and the purposiveness, mastery of the elements. |
| 3.45 | ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश् च tato 'ṇimādi-prādurbhāvaḥ kāya-saṃpat tad-dharmānabhighātaś ca | From that, the appearance of minuteness and the rest, perfection of the body, and no obstruction from the body's properties. |
| 3.46 | रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-saṃpat | Perfection of the body is beauty, grace, strength, and a thunderbolt's hardness. |
| 3.47 | ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमादिन्द्रियजयः grahaṇa-svarūpāsmitānvayārthavattva-saṃyamād indriya-jayaḥ | From saṃyama (संयम) on grasping, essence, I-sense, inherence, and purposiveness, mastery of the senses. |
| 3.48 | ततो मनोजवित्वं विकरणभावः प्रधानजयश् च tato mano-javitvaṃ vikaraṇa-bhāvaḥ pradhāna-jayaś ca | From that, speed of mind, functioning without a sense, and mastery of pradhāna (प्रधान). |
| 3.49 | सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च sattva-puruṣānyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṃ sarva-jñātṛtvaṃ ca | For one who has only the discernment that sattva and puruṣa (पुरुष) differ: standing over every state, and being a knower of all. |
| 3.50 | तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् tad-vairāgyād api doṣa-bīja-kṣaye kaivalyam | From dispassion toward even that, when the seed of the defect is gone, aloneness. |
| 3.51 | स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् sthāny-upanimantraṇe saṅga-smayākaraṇaṃ punar aniṣṭa-prasaṅgāt | When those established in a place invite you, do not attach and do not swell, because what is unwanted attaches again. |
| 3.52 | क्षणतत्क्रमयोः संयमाद् विवेकजं ज्ञानम् kṣaṇa-tat-kramayoḥ saṃyamād vivekajaṃ jñānam | From saṃyama (संयम) on the moment and its sequence, knowledge born of discernment. |
| 3.53 | जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस् ततः प्रतिपत्तिः jāti-lakṣaṇa-deśair anyatānavacchedāt tulyayos tataḥ pratipattiḥ | From that, recognition of two similars, because their difference is not cut out by class, mark, or place. |
| 3.54 | तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम् tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam akramaṃ ceti vivekajaṃ jñānam | Knowledge born of discernment is liberating, has every object, has objects in every way, and is without sequence. |
| 3.55 | सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति sattva-puruṣayoḥ śuddhi-sāmye kaivalyam iti | When the purity of sattva and the purity of puruṣa (पुरुष) are the same, that is aloneness. |
कैवल्यपाद Kaivalya-pāda
Summary
The Kaivalya pāda (पाद) asks what a power is made of, and what a mind is. Powers arise from birth, herbs, mantra, austerity, or samādhi (समाधि). Constructed minds, karma white and black, and the impressions that outlast a life are examined. The mind is not self illuminating, because it is seen. The seer does not change. When there is no stake left even in insight, affliction and action cease, the strands end their sequence, and aloneness is said in two ways.
नेपालीमा
कैवल्यपादले शक्ति केबाट बन्छ र मन के हो सोध्छ। शक्तिहरू जन्म, औषधि, मन्त्र, तप वा समाधिबाट आउँछन्। बनाइएका मन, सेतो र कालो कर्म, र जीवन नाघ्ने संस्कार जाँचिन्छन्। मन स्वयंप्रकाश होइन, किनकि ऊ देखिन्छ। द्रष्टा बदलिँदैन। प्रज्ञामा पनि दाउ नरहँदा क्लेश र कर्म रोकिन्छन्, गुणको क्रम सकिन्छ, र कैवल्य दुई तरिकाले भनिन्छ।
The argument closes. Powers are traced to their sources. Mind is shown to be for the sake of another. The guṇas (गुण) resolve.
4.1–4.6 Where powers come from
Summary
These lines say where powers come from. Birth, herbs, mantra, austerity, or samādhi (समाधि). Transformation into another birth is the overflow of prakṛti (प्रकृति). The occasion opens a covering. It does not drive the natures. Constructed minds arise from the I sense alone, and one mind directs the many. The mind born of meditation carries no store.
नेपालीमा
यी पङ्क्तिले शक्ति जन्म, औषधि, मन्त्र, तप वा समाधिबाट आउँछन् भन्छन्। अर्को जन्ममा रूपान्तर प्रकृतिको उर्लाइबाट हुन्छ। निमित्तले आवरण खोल्छ, प्रकृतिलाई चलाउँदैन। बनाइएका मन अस्मिताबाट मात्र उब्जिन्छन्, र एउटै मनले धेरैलाई चलाउँछ। ध्यानबाट जन्मेको मनले आशय बोक्दैन।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 4.1 | जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः janmauṣadhi-mantra-tapaḥ-samādhijāḥ siddhayaḥ | Powers are born of birth, herbs, mantra, discipline, or samādhi (समाधि). |
| 4.2 | जात्यन्तरपरिणामः प्रकृत्यापूरात् jāty-antara-pariṇāmaḥ prakṛty-āpūrāt | Transformation into another kind of birth comes from the overflow of prakṛti (प्रकृति). |
| 4.3 | निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस् तु ततः क्षेत्रिकवत् nimittam aprayojakaṃ prakṛtīnāṃ varaṇa-bhedas tu tataḥ kṣetrikavat | The occasion does not drive the prakṛtis (प्रकृति). It only opens a different covering, as a farmer does for a field. |
| 4.4 | निर्माणचित्तान्यस्मितामात्रात् nirmāṇa-cittāny asmitā-mātrāt | Constructed minds arise from I-sense alone. |
| 4.5 | प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् pravṛtti-bhede prayojakaṃ cittam ekam anekeṣām | Where the activities differ, one mind is what directs the many. |
| 4.6 | तत्र ध्यानजमनाशयम् tatra dhyāna-jam anāśayam | Among them, the one born of meditation carries no store. |
4.7–4.11 Action and latent impressions
Summary
These lines are action and latent impressions. The yogin's action is neither white nor black. For others it is of three kinds. Impressions that match a ripening become manifest. Even across birth, place, and time there is continuity, because memory and impression have one form. They are beginningless, because the wish to live is constant. When cause, fruit, basis, and support are absent, the impressions are absent.
नेपालीमा
यी पङ्क्ति कर्म र संस्कार हुन्। योगीको कर्म सेतो पनि होइन कालो पनि होइन। अरूको तीन प्रकारको हुन्छ। पाक्नेसँग मिल्ने संस्कार प्रकट हुन्छन्। जन्म, देश र कालले छुट्याए पनि निरन्तरता छ, किनकि स्मृति र संस्कार एक रूपका हुन्। ती अनादि हुन्, किनकि जीवनेच्छा स्थिर छ। कारण, फल, आश्रय र आलम्बन नहुँदा संस्कार हुँदैनन्।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 4.7 | कर्माशुक्लाकृष्णं योगिनस् त्रिविधमितरेषाम् karmāśuklākṛṣṇaṃ yoginas tri-vidham itareṣām | The yogin's action is neither white nor black. For others it is of three kinds. |
| 4.8 | ततस् तद्विपाकानुगुणानामेवाभिव्यक्तिर् वासनानाम् tatas tad-vipākānuguṇānām evābhivyaktir vāsanānām | From that, only the impressions that match that ripening become manifest. |
| 4.9 | जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् jāti-deśa-kāla-vyavahitānām apy ānantaryaṃ smṛti-saṃskārayor eka-rūpatvāt | Even separated by birth, place, and time, there is continuity, because memory and impression have one form. |
| 4.10 | तासामनादित्वं चाशिषो नित्यत्वात् tāsām anāditvaṃ cāśiṣo nityatvāt | And they are beginningless, because the wish to live is constant. |
| 4.11 | हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः hetu-phalāśrayālambanaiḥ saṃgṛhītatvād eṣām abhāve tad-abhāvaḥ | They are held together by cause, fruit, basis, and support. When those are absent, the impressions are absent. |
4.12–4.24 Mind, thing, and seer
Summary
These lines are mind, thing, and seer. Past and future exist in their own way. A thing is not the creature of one mind. The mind's activities are always known, because the person does not change. The mind is not self illuminating, because it is something seen. Awareness knows its own intellect when the intellect takes that form. The mind, though full of impressions, is for the sake of another, because it acts as a compound.
नेपालीमा
यी पङ्क्ति मन, वस्तु र द्रष्टा हुन्। भूत र भविष्य आफ्नै तरिकाले छन्। वस्तु एउटै मनको सृष्टि होइन। मनका वृत्ति सधैँ ज्ञात छन्, किनकि पुरुष बदलिँदैन। मन स्वयंप्रकाश होइन, किनकि ऊ दृश्य हो। जब बुद्धिले त्यो रूप लिन्छ, तब चैतन्यले आफ्नो बुद्धिलाई थाहा पाउँछ। संस्कारले भरिएको मन पनि अर्काका लागि हो, किनकि ऊ सङ्घातझैँ चल्छ।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 4.12 | अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम् atītānāgataṃ svarūpato 'sty adhva-bhedād dharmāṇām | Past and future exist in their own form, because properties differ by the road they are on. |
| 4.13 | ते व्यक्तसूक्ष्मा गुणात्मानः te vyakta-sūkṣmā guṇātmānaḥ | Those, manifest or subtle, have the guṇas (गुण) as their nature. |
| 4.14 | परिणामैकत्वाद् वस्तुतत्त्वम् pariṇāmaikatvād vastu-tattvam | The suchness of a thing comes from the oneness of its transformation. |
| 4.15 | वस्तुसाम्ये चित्तभेदात् तयोर् विभक्तः पन्थाः vastu-sāmye citta-bhedāt tayor vibhaktaḥ panthāḥ | Toward the same thing, minds differ, so the road of the thing and the road of the mind are separate. |
| 4.16 | न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् na caika-citta-tantraṃ vastu tad-apramāṇakaṃ tadā kiṃ syāt | A thing does not depend on one mind. If it were unestablished when that mind is not looking, what would it then be? |
| 4.17 | तदुपरागापेक्षित्वाच् चित्तस्य वस्तु ज्ञाताज्ञातम् tad-uparāgāpekṣitvāc cittasya vastu jñātājñātam | A thing is known or unknown according as the mind is or is not colored by it. |
| 4.18 | सदा ज्ञाताश् चित्तवृत्तयस् तत्प्रभोः पुरुषस्यापरिणामित्वात् sadā jñātāś citta-vṛttayas tat-prabhoḥ puruṣasyāpariṇāmitvāt | The mind's activities are always known, because their lord, puruṣa (पुरुष), does not undergo change. |
| 4.19 | न तत् स्वाभासं दृश्यत्वात् na tat svābhāsaṃ dṛśyatvāt | The mind is not self-illuminating, because it is something seen. |
| 4.20 | एकसमये चोभयानवधारणम् eka-samaye cobhayānavadhāraṇam | And both cannot be determined in a single moment. |
| 4.21 | चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश् च cittāntara-dṛśye buddhi-buddher atiprasaṅgaḥ smṛti-saṃkaraś ca | If a mind were seen by another mind, intellects would regress without end, and memories would be confused. |
| 4.22 | चितेरप्रतिसंक्रमायास् तदाकारापत्तौ स्वबुद्धिसंवेदनम् citer apratisaṃkramāyās tad-ākārāpattau sva-buddhi-saṃvedanam | Awareness, which does not migrate into another, knows its own intellect when the intellect takes on that form. |
| 4.23 | द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārtham | The mind, colored by both seer and seen, has every object. |
| 4.24 | तदसंख्येयवासनाभिश् चित्रमपि परार्थं संहत्यकारित्वात् tad asaṃkhyeya-vāsanābhiś citram api parārthaṃ saṃhatya-kāritvāt | That mind, though painted with countless impressions, is for the sake of another, because it acts as a compound. |
4.25–4.34 Aloneness
Summary
These lines are aloneness. For one who sees the distinction, the story of a self stops being cultivated. The mind slopes toward discernment. In the gaps, other ideas arise from impressions, and their removal is as for the afflictions. For one with no stake even in insight there is the samādhi (समाधि) called the cloud of dharma. Affliction and action cease. The strands, their purpose fulfilled, end their sequence. Aloneness is that resolving back, or the power of awareness established in its own form.
नेपालीमा
यी पङ्क्ति कैवल्य हुन्। भेद देख्नेले आत्माको कथा पाल्दैन। मन विवेकतिर ढल्किन्छ। अन्तरालमा संस्कारबाट अरू विचार उब्जिन्छन्, र तिनलाई हटाउने तरिका क्लेशलाई हटाउने जस्तै हो। प्रज्ञामा पनि दाउ नभएकालाई धर्ममेघ नामको समाधि हुन्छ। क्लेश र कर्म रोकिन्छन्। प्रयोजन पुगेका गुणको क्रम सकिन्छ। कैवल्य त्यो प्रतिप्रसव हो, वा आफ्नै स्वरूपमा प्रतिष्ठित चितिशक्ति।
| Line | Sanskrit | Study gloss |
|---|---|---|
| 4.25 | विशेषदर्शिन आत्मभावभावनानिवृत्तिः viśeṣa-darśina ātma-bhāva-bhāvanā-nivṛttiḥ | For one who sees the distinction, the cultivating of a story of the self stops. |
| 4.26 | तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ cittam | Then the mind slopes toward discernment and bears down toward aloneness. |
| 4.27 | तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः tac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥ | In the gaps, other ideas arise from the impressions. |
| 4.28 | हानमेषां क्लेशवदुक्तम् hānam eṣāṃ kleśavad uktam | Their removal has been stated, as for the afflictions. |
| 4.29 | प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर् धर्ममेघः समाधिः prasaṃkhyāne 'py akusīdasya sarvathā viveka-khyāter dharma-meghaḥ samādhiḥ | For one with no stake even in meditative insight, through discernment at every turn, there is the samādhi (समाधि) called the cloud of dharma. |
| 4.30 | ततः क्लेशकर्मनिवृत्तिः tataḥ kleśa-karma-nivṛttiḥ | From that, affliction and action cease. |
| 4.31 | तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज् ज्ञेयमल्पम् tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam | Then little remains to be known, because knowledge, its coverings and stains removed, is without end. |
| 4.32 | ततः कृतार्थानां परिणामक्रमसमाप्तिर् गुणानाम् tataḥ kṛtārthānāṃ pariṇāma-krama-samāptir guṇānām | From that, the guṇas (गुण), their purpose fulfilled, come to the end of the sequence of change. |
| 4.33 | क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः kṣaṇa-pratiyogī pariṇāmāparānta-nirgrāhyaḥ kramaḥ | Sequence is what stands over against the moment, and it is grasped at the far end of a change. |
| 4.34 | पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति puruṣārtha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktir iti | Aloneness is the resolving back of the guṇas (गुण), now empty of any purpose for puruṣa (पुरुष). Or it is the power of awareness, established in its own form. |