Sanskrit - Pronounced - Interpreted by

Sutra III.1

Sanskrit - देशबन्धश्चित्तस्य धारणा॥१॥

Pronounced - deśa-bandhaḥ cittasya dhāraṇā ॥1॥

[HA]: Dharana Is The Mind’s (Chitta’s) Fixation On A Particular Point In Space

[SP]: Concentration (dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it.

[SS]: Dharana is the binding of the mind to one place, object or idea.

[SV]: Dharana is holding the mind on to some particular object.

[YOU]:

Sutra III.2

Sanskrit - तत्र प्रत्ययैकतानता ध्यानम्॥२॥

Pronounced - tatra pratyaya-ikatānatā dhyānam ॥2॥

[HA]: In That (Dharana) The Continuous Flow Of Similar Mental Modification Is Called Dhyana Or Meditation.

[SP]: Meditation (dhyana) is an unbroken flow of thought toward the object of concentration.

[SS]: Dhyana is the continuous flow of cognition toward that object.

[SV]: An unbroken flow of knowledge to that object is Dhyana. 

[YOU]:

Sutra III.3

Sanskrit - तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः॥३॥

Pronounced - tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ॥3॥

[HA]: When The Object Of Meditation Only Shines Forth In The Mind, As Though Devoid Of The Thought Of Even The Self (Who Is Meditation) That State Is Called Samadhi Or Concentration.

[SP]: When, in meditation, the true nature of the object shines forth, not distorted by the mind of the perceiver, that is absorption (samadhi).

[SS]: Samadhi is the same meditation when there is the shining of the object alone, as if devoid of form.

[SV]: When that, giving up all forms, reflects only the meaning, it is Samadhi.

[YOU]:

Sutra III.4

Sanskrit - त्रयमेकत्र संयमः॥४॥

Pronounced - trayam-ekatra saṁyamaḥ ॥4॥

[HA]: The Three Together On The Same Object Is Called Samyama.

[SP]: When these three—concentration, meditation and absorption—are brought to bear upon one subject, they are called samyama.

[SS]: The practice of these three [dharana, dhyana and samadhi] upon one object is called samyama.

[SV]: (These) three (when practised) in regard to one object is Samyama. 

[YOU]:

Sutra III.5

Sanskrit - तज्जयात्प्रज्ञालोकः॥५॥

Pronounced - tajjayāt prajñālokaḥ ॥5॥

[HA]: By Mastering That, The Light Of Knowledge (Prajna) Dawns.

[SP]: Through mastery of samyama comes the light of knowledge.

[SS]: By mastery of samyama comes the light of knowledge.

[SV]: By the conquest of that comes light of knowledge. 

[YOU]:

Sutra III.6

Sanskrit - तस्य भूमिषु विनियोगः॥६॥

Pronounced - tasya bhūmiṣu viniyogaḥ ॥6॥

[HA]: It (Samyama) Is To Be Applied To The Stages (Of Practice)

[SP]: It must be applied stage by stage.

[SS]: Its practice is to be accomplished in stages.

[SV]: That should be employed in stages. 

[YOU]:

Sutra III.7

Sanskrit - त्रयमन्तरङ्गं पूर्वेभ्यः॥७॥

Pronounced - trayam-antarangaṁ pūrvebhyaḥ ॥7॥

[HA]: These Three Are More Intimate Practices Than The Previously Mentioned Ones.

[SP]: These three are more direct aids to experience than the five limbs previously described.

[SS]: These three [dharana, dhyana and Samadhi] are more internal than the preceding five limbs.

[SV]: These three are nearer than those that precede.

[YOU]:

Sutra III.8

Sanskrit - तदपि बहिरङ्गं निर्बीजस्य॥८॥

Pronounced - tadapi bahiraṅgaṁ nirbījasya ॥8॥

[HA]: That Also Is (To Be Regarded As) External In Respect Of Nirvija Or Seedless Concentration.

[SP]: But even these are not direct aids to the seedless samadhi.

[SS]: Even these three are external to the seedless samadhi.

[SV]: But even they are external to the seedless (Samadhi).

[YOU]:

Sutra III.9

Sanskrit - व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥

Pronounced - vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ॥9॥

[HA]: Suppression Of The Latencies Of Fluctuation And Appearance Of The Latencies Of Arrested State Taking Place At Every Moment Of Blankness Of The Arrested State In The Same Mind, Is The Mutation Of The Arrested State Of Mind.

[SP]: When the vision of the lower samadhi is suppressed by an act of conscious control, so that there are no longer any thoughts or visions in the mind, that is the achievement of control of the thought-waves of the mind.

[SS]: The impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create mental modifications. The moment of conjunction of mind and new modification is nirodha parinama.

[SV]: By the suppression of the disturbed modifications of the mind, and by the rise of modifications of control, the mind is said to attain the controlling modifications —following the controlling powers of the mind. 

[YOU]:

Sutra III.10

Sanskrit - तस्य प्रशान्तवाहिता संस्कारात्॥१०॥

Pronounced - tasya praśānta-vāhitā saṁskārat ॥10॥

[HA]: Continuity Of The Tranquil Mind (In An Arrested State) Is Ensured By The Latent Impressions.

[SP]: When this suppression of thought-waves becomes continuous, the mind’s flow is calm.

[SS]: The flow of nirodha parinama becomes steady through habit.

[SV]: Its flow becomes steady by habit. 

[YOU]:

Sutra III.11

Sanskrit - सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥

Pronounced - sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ॥11॥

[HA]: Diminution Of Attention To All And Sundry And Development Of One Pointedness Is Called Samadhi-Parinama Or Mutation Of The Concentrative Mind.

[SP]: When all mental distractions disappear and the mind becomes one-pointed, it enters the state called samadhi.

[SS]: When there is decline in distractness and appearance of one-pointedness, then comes samadhi parinama (development in Samadhi)

[SV]: Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested 

[YOU]:

Sutra III.12

Sanskrit - ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥

Pronounced - tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ॥12॥

[HA]: There (In Samadhi) Again (In The State Of Concentration) The Past And The Present Modifications Being Similar It Is Ekagrata-Parinama Or Mutation Of The Stabilized State Of Mind.

[SP]: The mind becomes one-pointed when similar thought waves arise in succession without any gaps between them.

[SS]: Then again, when subsiding past and rising present images are identical, there is ekagrata parinamah (one pointedness).

[SV]: The one-pointedness of the Chitta is when it grasps in one, the past and present. 

[YOU]:

Sutra III.13

Sanskrit - एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥

Pronounced - etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ॥13॥

[HA]: By These Are Explained The Three Changes, Viz. Of Essential Attributes Or Characteristics, Of Temporal Characters, And Of States Of The Bhutas And The Indriyas (i.e. All The Knowable Phenomena)

[SP]: In this state, it passes beyond the three kinds of changes which take place in subtle or gross matter, and in the organs: change of form, change of time and change of condition.

[SS]: By this [what has been said in the preceding Sutras], the transformation of the visible characteristics, time factors and conditions of elements and senses are also described.

[SV]: By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs. 

[YOU]:

Sutra III.14

Sanskrit - शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥

Pronounced - śān-odita-avyapadeśya-dharmānupātī dharmī ॥14॥

[HA]: That Which Continues Its Existence All Through The Varying Characteristics, Namely The Quiscent, i.e. Past, The Uprisen, i.e. Present Or Unmanifest (But Remaining As Potent Force) i.e. Future, Is The Substratum (Or Object Characterised).

[SP]: A compound object has attributes and is subject to change, either past, present or yet to be manifested.

[SS]: It is the substratum (Prakriti) that by nature goes through latent, uprising and unmanifest phases.

[SV]: That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.  

[YOU]:

Sutra III.15

Sanskrit - क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥

Pronounced - kramānyatvaṁ pariṇāmānyateve hetuḥ ॥15॥

[HA]: Change Of Sequence (Of Characteristics) Is Cause Of Mutative Differences.

[SP]: The succession of these changes is the cause of manifold evolution.

[SS]: The succession of these different phases is the cause of the difference in stages of evolution.

[SV]: The succession of changes is the cause of manifold evolution.

[YOU]:

Sutra III.16

Sanskrit - परिणामत्रयसंयमादतीतानागतज्ञानम्॥१६॥

Pronounced - pariṇāmatraya-saṁyamāt-atītānāgata jñānam ॥16॥

[HA]: Knowledge Of The Past And The Furute Can Be Derived Through Samyama On The Three Parinamas (Changes)

[SP]: By making samyama on the three kinds of changes, one obtains knowledge of past and the future.

[SS]: By practicing samyama on the three stages of evolution comes knowledge of past and future.

[SV]: By making Samyama on the three sorts of changes comes the knowledge of past and future.

[YOU]:

Sutra III.17

Sanskrit - शब्दार्थप्रत्ययानामितरेतराध्यासात् संकरस्तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥

Pronounced - śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ॥17॥

[HA]: Word, Object Implied And The Idea Thereof Overlapping, Produce One Unified Impression. If Samyama Is Practiced On Each Separately, Knowledge Of The Meaning Of The Sounds Produces By All Beings Can Be Acquired.

[SP]: By making samyama on the sound of a word, one’s perception of its meaning, and one’s reaction to it-three things which are ordinarily confused—one obtains understanding of all sounds uttered by living beings.

[SS]: A word, its meaning, and the idea behind it are normally confused because of superimposition upon one and another. By samyam on the word [or sound] produced by any being, knowledge of its meaning is obtained.

[SV]: By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds. 

[YOU]:

Sutra III.18

Sanskrit - संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥

Pronounced - saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ॥18॥

[HA]: By The Realisation Of Latent Impression, Knowledge Of Previous Births Is Acquired.

[SP]: By making samyama on previous thought-waves, one obtains knowledge of one’s past lives.

[SS]: By direct perception, through samyama, of one’s mental impressions, knowledge of past births is obtained.

[SV]: By perceiving the impressions, knowledge of past life. 

[YOU]:

Sutra III.19

Sanskrit - प्रत्ययस्य परचित्तज्ञानम्॥१९॥

Pronounced - pratyayasya para-citta-jñānam ॥19॥

[HA]: (By Practicing Samyama) On Notions, Knowledge Of Other Minds Is Developed.

[SP]: By making samyama on the distinguishing marks of another man’s body, one obtains knowledge of the nature of his mind.

[SS]: By samyama on the distinguishing signs of others’ bodies, knowledge of their mental images is obtained.

[SV]: By making Samyama on the signs in another’s both knowledge of that mind comes. 

[YOU]:

Sutra III.20

Sanskrit - न च तत् सालम्बनं तस्याविषयीभूतत्वात्॥२०॥

Pronounced - na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ॥20॥

[HA]: The Prop (Or Basis) Of The Notion Does Not Get Known Because That Is Not The Object Of The (Yogin’s ) Observation.

[SP]: But not of its contents, because that is not the object of the samyama.

[SS]: But this does not include support in the person’s mind [such as the motive behind the thought, etc.], as that is not the object of samyama.

[SV]: But not its contents, that not being the object of the Samyama.

[YOU]: