Verse 1
देशबन्धश्चित्तस्य धारणा ॥ ३.१॥
deśabandhaścittasya dhāraṇā .. 3.1..
1. Dhāranā is holding the mind on to some particular object.
Verse 2
तत्र प्रत्ययैकतानता ध्यानम् ॥ ३.२॥
tatra pratyayaikatānatā dhyānam .. 3.2..
2. An unbroken flow of knowledge in that object is Dhyāna.
Verse 3
तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥ ३.३॥
tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ .. 3.3..
3. When that, giving up all forms, reflects only the meaning, it is Samādhi.
Verse 4
त्रयमेकत्र संयमः ॥ ३.४॥
trayamekatra saṃyamaḥ .. 3.4..
4. (These) three (when practised) in regard to one object is Samyama.
Verse 5
तज्जयात्प्रज्ञालोकः ॥ ३.५॥
tajjayātprajñālokaḥ .. 3.5..
5. By the conquest of that comes light of knowledge.
Verse 6
तस्य भूमिषु विनियोगः ॥ ३.६॥
tasya bhūmiṣu viniyogaḥ .. 3.6..
6. That should be employed in stages.
Verse 7
त्रयमन्तरङ्गं पूर्वेभ्यः ॥ ३.७॥
trayamantaraṅgaṃ pūrvebhyaḥ .. 3.7..
7. These three are more internal than those that precede.
Verse 8
तदपि बहिरङ्गं निर्बीजस्य ॥ ३.८॥
tadapi bahiraṅgaṃ nirbījasya .. 3.8..
8. But even they are external to the seedless (Samadhi).
Verse 9
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ॥ ३.९॥
vyutthānanirodhasaṃskārayorabhibhavaprādurbhāvau nirodhakṣaṇacittānvayo nirodhapariṇāmaḥ .. 3.9..
9. By the suppression of the disturbed impressions of the mind, and by the rise of impressions of control, the mind, which persists in that moment of control, is said to attain the controlling modifications.
Verse 10
तस्य प्रशान्तवाहिता संस्कारात् ॥ ३.१०॥
tasya praśāntavāhitā saṃskārāt .. 3.10..
10. Its flow becomes steady by habit.
Verse 11
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥ ३.११॥
sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ .. 3.11..
11. Taking in all sorts of objects, and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.
Verse 12
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥ ३.१२॥
tataḥ punaḥ śāntoditau tulyapratyayau cittasyaikāgratāpariṇāmaḥ .. 3.12..
12. The one-pointedness of the Chitta is when the impression that is past and that which is present are similar.
Verse 13
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ॥ ३.१३॥
etena bhūtendriyeṣu dharmalakṣaṇāvasthāpariṇāmā vyākhyātāḥ .. 3.13..
13. By this is explained the threefold transformation of form, time and state, in fine or gross matter and in the organs.
Verse 14
शान्तोदिताव्यपदेश्य धर्मानुपाती धर्मी ॥ ३.१४॥
śāntoditāvyapadeśya dharmānupātī dharmī .. 3.14..
14. That which is acted upon by transformation, either past, present, or yet to be manifested is the qualified.
Verse 15
क्रमान्यत्वं परिणामान्यत्वे हेतुः ॥ ३.१५॥
kramānyatvaṃ pariṇāmānyatve hetuḥ .. 3.15..
15. The succession of changes is the cause of manifold evolution.
Verse 16
परिणामत्रयसंयमाद् अतीतानागतज्ञानम् ॥ ३.१६॥
pariṇāmatrayasaṃyamād atītānāgatajñānam .. 3.16..
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
Verse 17
शब्दार्थप्रत्ययानामित रेतराध्यासात् सङ्करस्तत्प्रविभाग संयमात्सर्वभूतरुतज्ञानम् ॥ ३.१७॥
śabdārthapratyayānāmita retarādhyāsāt saṅkarastatpravibhāgasaṃyamātsarvabhūtarutajñānam .. 3.17..
17. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
Verse 18
संस्कारसाक्षात्करणात्पूर्वजातिज्ञानम् ॥ ३.१८॥
saṃskārasākṣātkaraṇāt pūrvajātijñānam .. 3.18..
18. By perceiving the impressions, (comes) the knowledge of past life.
Verse 19
प्रत्ययस्य परचित्तज्ञानम् ॥ ३.१९॥
pratyayasya paracittajñānam .. 3.19..
19. By making Samyama on the signs in another’s body, knowledge of his mind comes.
Verse 20
न च तत्सालम्बनं तस्याविषयीभूतत्वात् ॥ ३.२०॥
na ca tatsālambanaṃ tasyāviṣayībhūtatvāt .. 3.20..
20. But not its contents, that not being the object of the Samyama.