The section on Special Manifestation.
deśa-bandhaḥ-cittasya dhāraṇā ||1||
Concentration is binding the psyche to a place.
tatra pratyaya-ekatānatā dhyānam ||2||
There, the continuity of psychic activity is meditation.
tat-eva-artha-mātra-nirbhāsaṃ svarūpa-śūnyam-iva samādhiḥ ||3||
As if empty of one’s own character,
the purpose alone shines forth;
that indeed is integration.
trayam-ekatra saṃyamaḥ ||4||
The three in the same place is complete restraint.
tat-jayāt prajñā- ālokaḥ ||5||
From that mastery the splendour of knowing.
tasya bhūmiṣu viniyogaḥ ||6||
Its application is in stages.
trayam-antar-aṅgaṃ pūrvebhyaḥ ||7||
The three are the internal limb from the preceding.
tad-api bahir-aṅgaṃ nirbījasya ||8||
That also external limb to without seed.
vyutthāna-nirodha-saṃskārayoḥ abhibhava-prādurbhāvau nirodha-kṣaṇa-citta-anvayaḥ nirodha-pariṇāmaḥ ||9||
The disappearance of the tendency of rising up
is the appearance of the tendency of containment;
connective moments of containment in the psyche
is the transformation to containment.
tasya praśānta-vāhitā saṃskārāt ||10||
From that tendency a serene flow.
sarva-arthatā-ekāgratayoḥ kṣaya-udayau cittasya samādhi-pariṇāmaḥ ||11||
Transformation to integration is a diminishing of all objects
and arising of one pointedness in the psyche.
tataḥ punaḥ śānta-uditau tulya-pratyayau cittasya-ekāgratā-pariṇāmaḥ ||12||
Again from that transformation of one-pointedness in the psyche,
sameness of quiescent and uprisen psychic activities.
etena bhūta-indriyeṣu-dharma-lakṣaṇa-avasthā-pariṇāmā-vyākhyātāḥ ||13||
By this transformation is essential qualities,
characteristics and state in the elements and senses explained.
śānta-udita-avyapadeśya-dharma-anupātī dharmī ||14||
The substratum is following the past, uprisen
and undetermined essential qualities.
krama-anyatvaṃ pariṇāma-anyatve hetuḥ ||15||
Another sequence is the cause of another transformation.
Complete restraint on the three transformations,
knowledge of past and yet to come.
śabda-artha-pratyayānām-itaretara-adhyāsāt-saṃkaraḥ tat-pravibhāga-saṃyamāt-sarva-bhūta-rūta-jñānam ||17||
Overlapping, one with the other,
words, purpose, psychic activity, completely mixed;
complete restraint on separation of that,
knowledge of the cry of all beings.
Effecting directly seeing tendencies,
knowledge of previous existences.
pratyasya para-citta-jñānam ||19||
Of psychic activity, knowledge of others psyche.
na ca tat-sālambanaṃ tasya-aviṣayī-bhūtatvāt ||20||
And not that supporting, its elementalism not object.
kāya-rūpa-saṃyamāt-tat-grāhya-śakti-stambhe cakṣuḥ prakāśa-asaṃprayoge-antar-dhānam ||21||
From complete restraint on form of body dissappearance;
that suspension of the power of what is to be grasped
is disengagement of the eye and light.
sa-upa-kramaṃ nirupa-kramaṃ ca karma tat-saṃyamāt-aparānta-jñānam-ariṣṭebhyaḥvā ||22||
Actions are near sequence or non-forming sequence;
complete restraint on that or portents,
knowledge of ultimate end.
maitrī-ādiṣu balāni ||23||
Friendliness and the rest, strengths.
baleṣu hasti-bala-ādīni ||24||
On strengths, elephant strength and so forth.
Placing the splendour of finer cognition,
knowledge of subtle, concealed and distant.
bhuvana-jñānaṃ sūrye saṃyamāt ||26||
Complete restraint on the sun, knowledge of the world.
candre tārā-vyūha-jñānam ||27||
Knowledge of arrangement of stars from the moon.
dhruve tat-gati-jñānam ||28||
On pole star, knowledge of motion of that.
nābhi-cakre kāya-vyūha-jñānam ||29||
On navel wheel, knowledge of arrangement of body.
kaṇṭha-kūpe kṣut-pipāsā-nivṛttiḥ ||30||
On throat well, hunger, thirst cessation.
kūrma-nāḍyāṃ sthairyam ||31||
On tortoise channel, steadfastness.
mūrdha-jyotiṣi siddha-darśanam ||32||
On the light in the crown of the head, seeing accomplished ones.
prātibhāt-vā sarvam ||33||
Or, from intuition, all.
hṛdaye citta-saṃvit ||34||
On the heart, an understanding of the psyche.
sattva-puruṣayoḥ atyanta-asaṃkīrṇayoḥ pratyaya-aviśeṣaḥ bhogaḥ para-arthatvāt sva-artha-saṃyamāt-puruṣa-jñānam ||35||
Clarity and animating principle, absolutely unblended;
worldly experience is indistinct psychic activities;
complete restraint on purpose due to other and on own purpose,
knowing of the animating principle.
tataḥ prātibha-śrāvaṇa-vedana-ādarśa-āsvāda-vārtāḥ jāyante ||36||
From that are born intuitive hearing, touching, seeing, tasting, smelling.
te samādhau-upasargāḥ vyutthāne siddhayaḥ ||37||
These impediments to integration, accomplishments to turned outwards.
bandha-kāraṇa-śaithilyāt-pracāra-saṃvedanāt-ca cittasya para-śarīra-āveśaḥ ||38||
Relaxation of the cause for binding and experience of maifestation,
the psyche entering other body.
udāna-jayāt-jala-paṅka-kaṇṭaka-ādiṣu-asaṅgaḥ ukrāntiḥ ca ||39||
From mastery of the upward breath,
a going above and non-association with water, mud, thorns and so forth.
samāna-jayāt jvalanam ||40||
From mastery of the middle breath, glow.
śrotra-ākāśayoḥ saṃbandha-saṃyamāt-divyaṃ śrotram ||41||
From complete restraint of connection between ear and space;
kāya-ākāśayoḥ saṃbandha-saṃyamāt-laghu-tūla-samāpatteḥ ca-ākāśa-gamanam ||42||
From complete restraint of relationship of body and space
and unity with lightness and cotton,
travel through space.
bahiḥ akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ||43||
External non-imaginary fluctuation is the great discarnate,
hence the covering of the light diminishes.
From complete restraint
grossness, own character, subtlety, connection, significance;
mastery of elements.
tataḥ aṇima-ādi-prādurbhāvaḥ kāya-saṃpat-tat-dharma-anabhigātaḥ ca ||45||
From that appearance of minuteness and so forth,
bodily perfection and not troubled by its essential qualities.
rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-saṃpat ||46||
Perfection of the body, graceful form, strength, adamantine robustness.
From complete restraint on
the process of grasping, own character,
sense of ‘I’ am-ness, connection, significance;
mastery of senses.
tataḥ manaḥ javitvaṃ vikaraṇa-bhāvaḥ pradhāna-jayaḥ ca ||48||
From that fleetness of mind,
becoming without instruments
and mastery over unevolved matter.
sattva-puruṣa-anyatā-khyāti-mātrasya sarva-bhāva-adhiṣthātṛtvaṃ sarva-jñātṛtvaṃ ca ||49||
Only recognition of difference of clarity and animating principle;
all becoming omnipotence and knowingness.
tat-vairāgyāt-api doṣa-bīja-kṣaye kaivalyam ||50||
That dispassion also diminish seed defect,
sthāni-upanimantraṇe saṅga-smaya-akaraṇaṃ punaḥ aniṣṭa-prasaṅgāt ||51||
When invitation from high position,
not effecting association and conceit,
again towards unwanted association.
kṣaṇa-tat-kramayoḥ samyamāt-viveka-jaṃ jñānam ||52||
From complete restraint on moment and sequence;
that knowing born of discrimination.
jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt-tulyayoḥ tataḥ pratipattiḥ ||53||
From that ascertainment of sameness,
not separated by difference, existence, characteristics, place.
tārakaṃ sarva-viṣayaṃ sarvathā-viṣayam-akramaṃ ca-iti viveka-jaṃ jñānam ||54||
Thus knowing born of discrimination,
liberating all objects, objects in every way and non-sequential.
sattva-puruṣayoḥ śuddhi-sāmye kaivalyam ||55||
Equality of purity,
in clarity and animating principle,
इति पतञ्जल योग दर्षने विभूतिपादः
iti pātañjala yoga darśane vibhūti-pādaḥ
Thus Patañjali’s view of Yoga in the section on Special Manifestation.