Patanjali Part 3. VIBHOOTI PAADAM.

Part 3.  VIBHOOTI PAADAM.

3.1.देशबंधचित्तस्य धारणा

Deshabandhashchittasya dhaaranaaha

Chittasya= Consciousness, Deshabandhash=contact with any place of one’s own body, dhaaranaaha= concentration

Consciousness on any place of one’s own body is dharana i.e.,    concentration

3.2. तत्र प्रत्ययैकतानता ध्यानं

Tatra pratyayaikathaanathaa dhyaanam

Tatra= there, pratyaya= understanding, ikathaanathaa dhyaanam= merging with the object.

There, the understanding is that absorption, the entire perceptual flow of merging with the object,is called Dhyanam, meditation.

3.3. तदेवार्थ मात्रा निर्भासम् स्वरूप शून्यमिव समाधिः

Tadevaartha maatraa nirbhaasam swaroopa shoonyamiva samaadhihi

Tadeva= that meditation, artha maatraa= purpose only, nirbhaasam= shining with incessant effulgence,  swaroopa shoonyamiva= it loses its own form,  samaadhihi= is samaadhihi

That purpose of meditation only is to shine the object with incessant effulgence, and the object loses its own form, is samaadhihi.

3.4. त्रयमेकत्रसंयमः

Traya mekatra samyamaha

Traya mekatra=meditation, the object to be meditated, and the meditating yogi, all should become one, samyamaha= is Samyama.

Meditation, the object to be meditated, and the meditating yogi, all should become one, is Samyama. It is perfect meditation. 

Dhyaanam, dhyeyam, and dhyata should become one.

3.5.तज्जया त्प्रज्ञा लोकः

Tajjayaa tpragnaa lokaha

Tajjayaat= to get established in samyama, pragnaa lokaha= is getting Pragnaalokam 

To get established in samyama,  is getting Pragnaalokam.

This is perfect wisdom. That yogi has mastered perfect discipline of consciousness.

3.6. तस्य भूमिषु विनियोगः

Tasyabhoomihi viniyogaha

Tasya= that samyama, bhoomihi= stages, viniyogaha= applied

That samyama is to be applied different stages of meditation.

3.7. त्रयमंतरंगम् पूर्वेभ्यः

Trayamantharangam poorvebhyaha

Poorvebhyaha= as said earlier in yama, niyama etc Trayam= dharana, dhyaana, and samadhi, which is combinely called samyama,  antharangam=  it is easy to get interiorization in this samyama.

As said earlier, it is easy to get interiorization in samyama Samadhi than through yama, niyama etc. 

3.8. तदपि बहिरंगम् निर्बीजस्य

Tadapi bahirangam nirbeejasya

Tadapi= This samyam samadhi is internal to sampragnata samadhi,   bahirangam nirbeejasya= external to nirbeeja i.e., asampragnata or seedless  samadhi.

This samyam samadhi is internal to sampragnata samadhi, but external to nirbeeja i.e., asampragnata or seedless  samadhi.

3.10. व्युत्थान निरोध संस्कारयो रभिभव प्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोध परिणामः

Vyutthaana nirodha samskaarayo rabhibhaava praadurbhaavau nirodhakshana chittaanvayo nirodha parinaamaha

Vyutthaana=emergence,  nirodha= restrict, samskaarayo= latent impressions, abhibhaava=subjugation, praadurbhaavau= outside becoming, nirodha= stilling, kshana=moment, chitta= consciousness, anvayo= permeated, nirodha= stilling, parinaamaha=transformation.

The transformation into total no attachment occurs. New latent impressions nourishing cessations arise.  It will prevent the activation of distractive, stored ones, and stillness begin to permeate the chittam,  consciousness.

3.10. तस्य प्रशांत वाहिता संस्कारात्

Tasya= such, prashaanta= tranquil mind, vaahitaa samskaaraath= flow of latent impressions.

Such tranquil minds will gets the state of flow of unending latent impressions.

3.11.सर्वार्थतैकाग्रतयोः क्षयादयौ चित्तस्य समाधि परिणामः

Sarvaartha taikaagratayoh kshayadau chitthasya samaadhi parinaamaha

chitthasya = mind’s, Sarvaarthata= mind  is unsteady and interferes in several things every now and then, such mind, ekaagratayoh= focused, 

kshayadau= this dwindling process of mind, is called samaadhi parinaam

Mind is unsteady and meddles in several things every now and then, such mind if focused on single object, this dwindling process of mind, is called oneness transformation of mind,  samaadhi parinaam.

3.12.ततः पुनः शांतोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रता परिणामः

Thathaha punaha shaantodithau thulyapratyayau chitthasyaikaagrathaa

Parinaamaha  

Thathaha=hence, punaha= again, shaantodithau = past and present, thulyapratyayau= become one, chitthasya= mind, ekaagrathaa= one-pointedness, Parinaamaha= transformation.

Hence, past and present, become one, and the  mind with one-pointedness transformed into a steady mind. This transformation is called ekaagra parinaam  

3.13. एतेन भूतेंद्रियेषु धर्मलाक्षणावस्था परिणामा व्याख्याताः

Yetena bhootendriyeshu dharma lakshanaavasthaa parinaamaa vyaakhyaataa

Yetena= With the help of nirodh, Samadhi, and ekaqagra transformation,  bhootendriyeshu= in beings and senses, dharma lakshanaavasthaa parinaamaa=property transformation (dharma parinaam), character transformation (lakshana parinaam), and condition transformation  (avasthaa parinaam), vyaakhyaataa= described.

With the help of nirodh, Samadhi, and ekaqagra transformation,   in beings and senses,  property transformation (dharma parinaam), character transformation (lakshana parinaam), and condition transformation  (avasthaa parinaam),  are described.

3.14. शांतोदिताव्यपदेश्य धर्मानुपाती धर्मी

Shaanthodithaavyapadeshya dharmaanupaathee dharmee

Shaanth=past, uditha=present, avyapadeshya=future, dharmaanupaathee= follows dharma,  dharmee= is called dharmee

Dharma follows Past, Present, Future. It is called dharmee.  

3.15. क्रमान्यत्वं परिनामान्यत्वे हेतुः

Parinaamaanyatwe= with different transformations, kramaanyatwam succession, hetuhu= reason.

For different transformations, the succession is the reason.   

Mind is a sequence of different patterns. These transformations unfold the way they do.

3.16. परिणामत्रय संयमादतीता नागतज्ञानं

Parinaamathraya samyamaadatheethaanaagatha gnaanam

Parinaamathraya=Property(Dharma), Quality(lakshan), and level(avasthaa)—in all these three transformation, samyamaad= dharana, dhyaana, and samaadhi—in all these three, atheethaanaagatha gnaanam= past and future will be known.

Property(Dharma), Quality(lakshan), and level(avasthaa)—in all these three transformations (parinaams), dharana, dhyaana, and samaadhi—in all these three,  past and future will be known.

3.17.शब्दार्थ प्रत्ययानामितरेतरा ध्यासात्संकरस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानं

Shabdaartha pratyayaanm= word and its related meaning, its related wisdom,  itharethara adhyaanaath=due to without any mutual difference, samkara= will have mutual convenience, that pravibhaaga samyaat= due to dhaarana, dhyaana, samaadhi, sarvabhootha rutha gnaanam= will have knowledge of all languages.

word and its related meaning, its related understanding, without any mutual difference, will have mutual convenience. With dhaarana, dhyaana, and samaadhi, one will have knowledge of all languages.

3.18. संस्कार साक्षात्करणात् पूर्व जाति ज्ञानं

Samskaara saakshaatkaranaath poorva jaathi gnaanam

Samskaara saakshaatkaranaath= because of the past impressions (samskaraas),  poorva jaathi gnaanam= one will get the knowledge of past births.

Because of the past impressions (samskaraas), one will get the knowledge of past births.

3.19. प्रत्ययस्य परचित्त ज्ञानं

Pratyayasya parachitta gnaanam

Pratyayasya= doing samyama meditation in somebody’s mind,  parachitta gnaanam= shall make you understand his mind. 

Doing samyama meditation in somebody’s mind, shall make you understand his mind. 

3.20. न च तत्सालंबनं तस्याविषयी भूतत्वात्

Na cha tatsaalambanam tasyaavishayee bhootatwaat

Tasya= for the consciousness of others,  avishayee bhootatwaat =attachment and hatred are not the object, that is the reason, tat=the consciousness of others, saalambanam= the source, Na cha= not

For the consciousness of others, attachment and hatred are not the object, that is the reason, for the consciousness of others, the consciousness of the sadhak or the meditating yogi is not the source.

3.21. कायरूप संयमात्तद्ग्राह्यशक्तिस्तंभेचक्षुस्प्रकाशासंयोगेंतर्धानं

Kaayaroopa samyamaattadgraahya shaktisthambhe chakshusprakaashaa samyogentardhaanam

Kaayaroopa= in regard to his body,  samyamaat= personified discipline, tad=of that body form, graahya shakti= receiving power, sthambhe= to restrict, chakshusprakaashaa=through the eyes of others,  asamyoge= in the vicinity of his own eyes, antardhaanam= it will be invisible to others, that consummation of that power will be available.

In regard to his body, due to the personified discipline, receiving power of that body is restricted. Because of this, the form of the meditating Yogi, will not be visible to the eyes of others even though he is there in front of them.

3.22. सोपक्रमं निरुपक्रमं च कर्म तत्सम्य माँ दपरांत ज्ञानमरिष्टेभ्योवा

Sopakramam nirupakramam cha karma tatsamya maa daparaanta gnaana marishtebhyovaa

Sopakramam=present, nirupakramam cha karma= future karma,  tatsamyamaath= that sort of karma (action) with perfect discipline or samyamam,  aparaanta= death, gnaanam= knowledge, arishtebhyovaa= omens

Present karma (action) one has to experience it so that he will get the knowledge.  The knowledge in regard to future karma can be obtained  with perfect discipline or samyamam. Studying omens, yields insight into  death.

3.23. मैत्र्यादिषु बलानि

Mytry= friendliness, aadishu= and the others, balaani= energy

Concentrating with perfect discipline on friendliness, compassion, happiness, and equanimity gives energy to the Yogi.

3.24. बलेषु हस्ति बलादीनि

Baleshu hasthi balaadeeni

Baleshu= in strength, hasthi balaadeeni= sadhak will get the power of elephant etc.

In strength, sadhak will get the power of elephant etc.

3.25. प्रव्रुत्यालोकन्यासात्सूक्ष्म व्यवहित विप्रकृष्ट ज्ञानं

Pravruttyaalokanyaasaathsookshmavyavahitha viprakushta gnaanam

Pravrutty=interest on desires,  aaloka= illumination, nyaasaath= focussed on, sookshma= subtle, vyavahitha= hidden,  viprakushta= distant,  gnaanam= knowledge

If the meditating yogi’s mind is focussed on positive things through samyama discipline, then he can get the knowledge of subtle, hidden, and distant objects. 

3.26. भुवनज्ञानं सूर्ये संयमात्

Bhuvana gnaanam soorye samyamaat

Bhuvana gnaanam= universal knowledge, soorye samyamaat= perfect discipline on Sun

Focussing with perfect discipline on the Sun provides Universal knowledge to the sadhak or meditating Yogi.

3.27.चंद्रेताराव्यूह ज्ञानं

Chandrethaaraavyooha gnaanam

Chandre= on the moon, thaaraa= star, vyooha=arrangement, gnaanam=knowledge

Focussing on moon with perfect discipline yields insight in regard to the position of stars.

3.28.धृवे तद्गति ज्ञानं

Dhruve tadgathi gnaanam

Dhruve= polestar,  tadgathi= flow, gnaanam= knowledge.

Focussing on polestar with perfect discipline yields insight in regard to their movements.

3.29. नाभिचक्रे कायव्यूह ज्ञानं

Naabhichakre kaavyavyooha gnaanam

Naabhichakre= In manipura chakra,  kaavya= body, vyooha= arrangement, gnaanam= knowledge.

Focussing on manipura chakra with perfect discipline yields insight about the organisation of the body.

3.30. कंठकूपे क्षुत्पिपासा निवुत्तिः

Kantha koope kshutpipaasaa nivruttihi

Kantha koope= in throat pit, kshutpipaasaa nivruttihi= hunger and thirst cessation

Focussing in throat pit with perfect discipline removes hunger and thirst.

3.31. कूर्मनाड्याम् स्थैर्यं

Koormanaadyaam sthairyam

Koormanaadyaam=samyama meditation in koormanadi (tortoise),  sthairyam= yogi gets steadiness

Samyama meditation in koormanadi (tortoise), yogi gets steadiness.

There is subtle koormanadi in the gullet. In that like a snake in the form of tortoise there is a subtle nadi. Focussing with perfect discipline on this korma nadi or tortoise channel shall make the yogi to cultivate steadiness.

3.32. मूर्धज्योतिषि सिद्ध दर्शनं

Moordhajyothishi siddha darshanam

Moordha= head, jyothishi= meditation on the light with samyama, siddha darshanam= yogi will get the appearance of the great saints.

Meditating with samyama discipline on the light in the head, yogi will get the appearance of the great saints.

3.33. प्रातिभाद्वा सर्वं

Praathibhaadwaa sarvam

Praathibhaadwaa= spontaneously manifested, sarvam= all

Or, all these accomplishments may be realized in a flash of spontaneous illumination. Without any reason, the knowledge suddenly gets manifested by itself mentally by which the yogi will know everything like a flash of light. That knowledge is called Pratibha. 

3.34.हृदये चित्त संवित्

Hrudaye chitta samvith

Hrudaye= heart, chitta= consciousness, samvith= understanding

Focussing on the heart with perfect discipline sadhak understands the nature of consciousness.

3.35.सत्वपुरुषयो रत्यंतासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थ संयमात् पुरुष  ज्ञानं

Satwa purushayo ratyantaa samkeernayoh pratyayaa vishesho bhogaha paraardhatwaat swaardha samyayaat purusha gnaanam   

atyantaa samkeernayoh=juxtaposed to each other, Satwa purushayo= buddhi (Intellect) and God the Father or pure awareness, pratyayaa vishesho=due no difference between them, bhogaha=it called bhogaha,   paraardhatwaat= positive intellect is for pure awareness only,  swaardha samyayaat= samyama meditation,  purusha gnaanam= aatmagnaan

Even though they are appearing to be different but pure awareness or God the Father and positive intellect or satwa buddhi both are one and the same and both together are called abhed or undifferentiated.  Samyama meditation or Focussing with perfect discipline on pure awareness or God the Father, the yogi gets aatmagnan or the nature of pure awareness.   

3.36. ततः प्रातिभ श्रावण वेदना दर्शा स्वाद वार्ता जायंते

Tataha praatibha shraavana vedanaa darshaa swaada vaartaa jaayante 

Tataha= therefore, praatibha= fame, shraavana= hearing, vedanaa= feeling, adarshaa=seeing, swaada= taste, vaartaa= smell, jaayante=occur.

Therefore, following this insight, the senses are fortified. Fame, hearing,  feeling, seeing, tasting, smelling, will be enhanced.

3.37. ते समाधा वुपसर्गा व्युत्थाने सिद्धयः

The samaadhaa vupasargaa vyuthaane siddhayaha

The= those sensory things, samaadhaa= Samadhi, vupasargaa= obstacles, vyuthaane= outside, siddhayaha= siddhi or attainment.

At the outset these sensory gifts are obstacles to Samadhi, and they distract one from Samadhi even though they can be equated to siddhis  or attainment.

3.38. बंधकारण शैथिल्या त्प्रचार संवेदानाच्च चित्तस्य परशरीरावेशः

Bandhakaarana shaithilyaa tprachaar samvedanaachcha chittasya parashareeraaveshaha

Bandhakaarana= bound by cause,shaithilyaat= destruction of, prachaar= mind travelling,   samvedanaachcha= due to knowing,  chittasya= of mind, parashareeraaveshaha=entering into the body of others

Mind is unsteady. It will have its existence in the body due to virtue and vice.  It is called bound mind or chittha bandham. So virtue and vice are the grounds for the mind to be limited to the body. That binding will be dilapidated due to samyama dhyana or focusing with perfect discipline. Such mind can understand its movements and with that understanding shall be able to enter into body (bodies) of others.

3.39. उदान जयाज्जल पंककंटकादिष्व संग उत्क्रांतिश्च

Udaana jayaajjala pankakantakaadishwa samga utkraantishcha

Udaana jayaat= mastering Udaana vaayu, jala panka kantaka adishwa= water, mud, thorns, etc.,  asamga= without touching, utkraantishcha= rising up

Mastering Udaana vaayu or flow of energy in the head and neck,  the yogi can walk through water, mud, thorns, etc., without touching them and floating over them.  

3.40.समान जयाज्वलनम्

Samaana jayaajwalanam

Samaana jayaath=mastery over samaanavaayu, jwalanam= gives radiance.

Mastery over samaanavaayu through Manipurachakra in the navel,  gives radiance.

3.41. श्रोत्राकाशयोस्संबंध संयमात् दिव्यं श्रोत्रं

shrotraakaashayossambandha samyamaath divyam shrotram

shrotraakaashayo= because of the relationship between  ear and ether, sambandha samyamaath= contact and meditation, divyam shrotram= divine hearing

Because of the relationship between the ear and ether, the yogi will get divine hearing by focusing with perfect discipline on the faculty of hearing.

3.42. कायाकाशयोस्संबंध संयमाल्लघुतूल समापत्तेश्च आकाशगमनम् 3.42. kaayaakaashayossambandha samyamaallaghu thoolasamaa patteshcha aakaashagamanam  

Kaayaakaashayo= body and ether, ssambandha=relationship,  samyamaa= samyama meditation, llaghu= subtle,  thoola= like cotton etc, samaa patteshcha= parallel comparison, aakaashagamanam= ether travel

body and ether, relationship, samyama meditation, subtle, like cotton etc,  parallel comparison,  ether travel  

By focusing with perfect discipline on the relationship of body to akash or ether, and doing concentration and contemplation on the lightness of cotton, one can obtain the capacity to travel through ether.

3.43.बहिरकल्पिता वृत्तिर्महा विदेहा ततः प्रकाशावरण क्षयः

Bahirakalpitaa vrutthirmahaa videhaa tataha prakaashaavarana kshayaha

Bahir= external, akalpitaa= not fabricated,  vrutthi= pattern, mahaa= great, videhaa= bodiless,  tataha= therefore, prakaasha= brightness, avarana= covering, kshayaha=decadence

When consciousness or mind will be in the body  and also wandering outwardly, then it is called kalpita videha dhaarana.  

When consciousness or mind will be wandering outwardly independent of body, then it is called akalpita or maha videha dhaarana.

Yogi must master maha videha dharana utilizing kalpita videha dharana as a tool. Then he can enter into the body of somebody. It is called Parakaaya pravesham. Not only that, the yogi will be able to destroy Klesha (misery), karma, and Vipaakam (the result of karma).

3.44.स्थूल स्वरूप सूक्ष्मा स्वयार्थ वत्व संयमात् भूत जयः

Sthoola swaroopa sookshmaa nvayaartha vatwa samyamaath bhootha jayaha

Sthoola= gross, swaroopa=own form, sookshmaa=subtle, anvaya= relation, artha vatwa=purpose function,  samyamaath= perfect discipline,  bhootha jayaha= elements mastery.

Gross—pruthvi,  own form—water,  subtle—agni,  relation—air,  purpose function—ether,  samyamaath= perfect discipline,  bhootha jayaha= mastery over the elements.

By observing the aspects of matter—gross, own form, subtle, relational, and purposive, with perfect discipline, the yogi masters the elements. The elements are Prithvi (earth), water, agni (fire), vaayu (air), and Akaash (ether).

3.45.ततोणिमादि प्रादुर्भावः कायसंपत्तद्धर्मानभिघातश्च

Thathaha animaadipraadurbhaavaha kaayasampath thath dharma anabhighaathaha cha

Thathaha= bringing those elements under the control of the yogi,  animaadipraadurbhaavaha= ashtasiddhis will be got by yogi or the power to become minutely small etc will be got by the yogi,  kaayasampath=body perfection,  thath= due to the beings,  dharma= dharma or properties, anabhighaathaha cha= no obstacles. 

By bringing those elements within the control of sadhak or yogi, he will be able to obtain extraordinary faculties. Example: the power to shrink to the size of an atom as body attains body perfection, by transcending physical law.  

  

3.46.रूपलावण्य बलवज्र संहननत्वानि कायासंपत्

roopalaavanya balavajra samhana twaani kaayasampath   

roopa= form, laavanya= grace, bala= strength, vajra samhana twaani = durability equal to diamond, kaayasampath= body perfection

The yogi will have body perfection in form, grace, strength, and  durability equal to diamond.

3.47.ग्रहण स्वरूपास्मिता न्वयार्थ वत्व संयमादिंद्रिय जयः

Grahana swaroopaasmitaa swayaartha vatwa samyaadindriya jayaha

Grahana=grasping,  swaroopa= own form, asmitaa= egoism,  anvaya= quality,  arthatwa= ability,  samyaadindriya jayaha= by doing meditation with samyama then one will get control over senses.

For the senses, grasping power, own form, ‘I’-ness, quality of sense, and capability—by focusing with perfect discipline on these five aspects of the senses, one will be able to control the senses and master them.

3.48.ततो मनोजवित्वं विकरणभावः प्रधानजयश्च

Thatho manojavitwam vikaranabhaavaha pradhaana jayashcha 

Thatho=because of victory over senses,  manojavitwam= like mind it travels with its speed, vikaranabhaavaha= knowledge of past, present, and future, pradhaana jayashcha= to control cause and effect.

With the victory over senses, yogi will be able to get to 1)  travel with the speed of mind, 2) the knowledge of present, past, and future, and 3) to keep in control of cause and effect.

3.49.सत्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वंच

Sarva purushaanyathaa khyaathimaathrasya sarvabhaavaa dhishtaa trutwam cha  

Sarva purushaanyathaa khyaathimaathrasya=the yogi who had mastered the knowledge of Prakruti (Nature) and Purusha (pure awareness), sarvabhaavaa dhishtaa trutwam cha= all matter is subservient to him, and he will be omniscient.   

The yogi who had mastered the knowledge of Prakruti (Nature) and Purusha (pure awareness), all matter is subservient to him, and he will be omniscient.

3.50.तद्वैराग्यादापि दोषबीजक्षये कैवल्यं

Tadwairaagyaadapi doshabeejakshayam

Tadwairaagyaadapi= when one is having unique attachment i.e., attachment to God the Father or pure awareness,  doshabeejakshayam=the the root cause of ignorance is destroyed. Then complete liberation occurs.

When one is having unique attachment to God the Father or pure awareness, the root cause of ignorance is completely uprooted. Then complete liberation occurs.

3.51. स्थान्युपनिमंत्रणे संगस्मयाकरणं  पुनरनिष्ट प्रसंगात्

Sthaanyupanimantrane sangasmayaakaranam punaranishta prasangaath  

Punaha=again, anishtaprasangaath=we may get undesired life,  Sthaany=the rulers of heaven, upanimantrane=inviting prayers,  smayaa= pride,  aakaranam= without cause.

Let the yogi get an undesired life. Or  the yogi should not be proud of getting happy when he gets good position, and should not feel depressed when he gets difficulties. 

3.52.क्षण तत् क्रमयोःसंयमाद्विवेकजम् ज्ञानं

kshana tat kramayoha samyaadvivekajam gnaanam

kshana= in regard to kshan(moment), tat kramayoha= in respect of those kram (momentous) order,  samyaadvivekajam=perfect discipline with  discriminative , gnaanam= knowledge

Focussing with perfect discipline on the succession of moments (kshan) in regard to time gives the insight of time discrimination. 

In regard to moment, and the order of those moments, because of samyama meditation will yield discriminative time division knowledge.

Kshan or moment= indivisible time i.e., flap of eye lids.

In two such moments, the second moments to the first moment is called order or kramam.

Ghatika, muhoorta, prahara, diva, raatri are the moments or kramam in time division knowledge.

3.53.जाती लक्षण देशैरन्यता नवच्छेदात्तुल्य योस्ततः प्रतिपत्तिः

Jaathilakshana deshairanyataanavachchhedaattulyayostataha pratipattihi

Jaathilakshana deshair=birth, character, and place,   anyataa nava chchhedaat= the difference cannot be established, tulyayo= for equal matters or objects, pratipattihi=discriminative distinction, tataha= exists due to this meditative knowledge.

Some times, one cannot determine with the aid of birth, character, and place in regard to difference. Especially for equal matters or objects, the differential knowledge can be determined with the help of samyama meditation or  by focusing with perfect discipline on these birth, character, and place in regard to difference.

3.54.तारकं सर्व विषयं सर्वथा विषयमक्रमं चेति विवेकजं ज्ञानं

Thaarakam sarva vishayam sarvathaa vishayamakramam cheti vivekajam gnaanam

Thaarakam= transcendent, sarva= all, vishayam sarvathaa= object in all circumstances,  vishayamakramam= object not in sequence, cheti = and thus, vivekajam= discrimination born, gnaanam= knowledge.

In this way, discriminative insight deconstructs all of the phenomenal world’s object and conditions, setting them apart from pure awareness.

3.55.सत्व पुरुषयो श्शुद्धि साम्ये कैवल्यमिति

Satwa purushayo ssuddhi saamye kaivalyamithi

Satwa purushayo= intellect (Buddhi) and God the Father or pure consciousness,  suddhi saamye= pure consciousness, kaivalyamithi= liberation  

Intellect (Buddhi) and God the Father or pure consciousness becomes one, then the yogi is fully liberated. The yogi becomes pure consciousness.