The Patanjali's Yog Sutra,comprising of 195 aphorisms divided into 4 chapters or Pada, provide terse treatment to the complex subject of Yoga and seamlessly covers aspects such as types of yoga, practice of yoga, powers of yoga and the ultimate aim or result of yoga. The 56 sutras of the third chapter focus on the achieved union and its result. The term 'vibhuti' denotes manifestation or residue and this Pada delineates all the accomplishments, which come as the result of regular yoga practices. They are also sometimes called the siddhis, or powers, which have become matured with practice. The practices, which have been stressed in the Vibhuti Pada are the final three limbs of Ashtanga Yoga: dharana (concentration), dhyana (meditation), and samadhi (contemplation), the amalgamated practice of which is known as samyama.
This chapter deals with the subtle states of awareness and advanced techniques of practicing samyama. The various kinds of knowledge or siddhis that might be obtained by practicing this yogic technique are also described. The Pada brings home the fact that knowledge is power and states the techniques of utilizing such potency for the best possible results.
The 55 sutras (aphorisms) of Vibhuti Pada in Sanskrit, Sanskrit transliteration with English translation are explained here. click the Sutra to display or hide description:
DESHA - place; spot BANDHA - binding; confining; fixing CHITTASYA - of the mind DHAARANAA - concentration.
Concentration is the confining of the mind within a limited mental area (object of concentration).
TATRA - there; in that (place) PRATYAY - content of consciousness AIKATAANATAA - stretching or streaming unbrokenly as one DHYAANAM - meditation; contemplation.
Uninterrupted flow (of mind) towards the object (chosen for meditation) is contemplation.
3. TADEVA BHAATRA NIRBHAA SAM SWAROOPA SHOONYAM EVA SAMAADHI | तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः ।
TADEVA - the same ARTHA - the 'object'; the thing being meditated upon BHAATRA - only NIRBHAA SAM: "shining' or appearing therein SVAROOPA - true or essential form SHOONYAM - empty; void; cipher EVA - as if SAMAADHI - (is) Samadhi; trance.
The same (contemplation) when there is consciousness only of the object of meditation and not of itself (the mind) is Samadhi.
TRAYAM - the three EKATRA - in one place; jointly SAMYAM - (is) Samyama; a technical word meaning Dhaarana, Dhyaana and Samaadhi taken together.
The three taken together constitute Samyama.
TAJ-YAYAAT - by mastering it PRAJNA - the higher consciousness AALOKAH - light
By mastering it (Samyama) the light of the higher consciousness.
TASYA - its BHOOMISHOO - in stages VINIYOGAH - application; employment
Its (of Samyama) use by stages.
TRAYAM - the three taken together ANTARANGAM - inner; internal PURVEBHYAH - in relation to the preceding ones.
The three are internal in relation to the preceding ones.
TAD - that API - too BAHIRANGAM - external NIRBEEJASYA - to the seedless (Samaadhi)
Even that (Saheeja Samaadhi) is external to the Seedless (Nirbeeja Samaadhi).
9. VYUTTHAANA NIRODHA SANSKAARAYO ABHIBHAVA PRAADURBHAAVAU NIRODHAKSHANA ANAND NIRODHA PARINAAMAH | व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः ।
VYUTTTHAANA - outgoing; (that which is to disappear) NIRODHA - incoming; (that which is opposing the outgoing impression) SANSKAARAYO - pf the impressions ABHIBHAVA - suppression; becoming latent PRAADURBHAAVAU - appearance NIRODHAKSHANA -(the unmodified state of the mind at) the moment of suppression CHIT - mind ANAND - permeation; pervasion NIRODHA - suppression PARINAAMAH - transformation.
Nirodha parinaama is that transformation of the mind in which it becomes progressively permeated by that condition of Nirodha which intervenes momentarily between an impression which id disappearing and he impression which is taking its place.
TASHYA - its (of Nirodha Parinaama) PRASHAANTA - peaceful; tranquil; undisturbed VAAHITAA - flow SANSKAARAAT: by ( (repeated) impression.
Its flow becomes tranquil by repeated impression.
11. SARVAARTHATA EKAAGRATAYOH KHSAYODAYOU CHITTASYA SAMAADHI PARINAAMAH |सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ।
SARVAARTHATA 'all-objectness'; many-pointednesws; state of mental distraction EKAAGRATAYOH - of one-pointedness; of concentratedness KHSAYODAYOU - decay and rise CHITTASYA: of the mind SAMAADHI - trance PARINAAMAH - transformation.
Samaadhi transformation is the (gradual) setting of the distractions and simultaneous rising of the one-pointedness.
12. TATAH PUNAH SHAANTA-UDITOU TULYA PRATYAYOU CHITTASYA EKAGRATAA PARINAAMAH | ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ।
TATAH - then PUNAH - again SHAANTA-UDITOU - subsided and uprisen TULYA - equal; exactly similar PRATYAYOU cognitions; contents of the mind at two different moments CHITTASYA - of the mind EKAGRATAA - one-pointedness PARINAAMAH - transformation.
Then, again, the condition of the mind in which the 'object' (in the mind) which subsides is always exactly similar to the 'object' which rises (in the next moment) is called Ekaagrataa Parinaama.
13. ETENA BHOOTA INDRIYESHU DHARM LAKSHANA AVASTHAA PARINAAMAA KHYAAROOYAATAAH | एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः ।
ETENA - by this BHOOTA - (in) the elements INDRIYESHU - in the sense-organs DHARM - property LAKSHANA - character AVASTHAA - condition PARINAAMAA - transformations in the elements and the sense-organs are also explained.
By this (by what has been said in the last four Sootras) the property, character, and condition-transformation in the elements and the sense-organs are also explained.
SHAANTA - the subsided; the latent UDITA - the uprisen; the manifest AVYAPADESHYA - the unmanifest; as yet in the future DHARMA - the properties ANUPAATEE - correlated; common to DHARMEE - substratum in which the properties inhere.
The substratum is that in which the properties - latent. Active or unmanifest - inhere.
RIMA - succession; underlying process; natural law ANYATVAM - difference; variety PARINAAMA - transformation; change ANYATVE - in variation or difference HETUH - cause.
The cause of the difference in transformation is the difference in the underlying process.
PARINAAMA - transformations TRAYA - the three SAMYAMAAT - by performing Samyama on ATEET - past ANAAGATA - future JYNANAM - knowledge.
By performing Samyana on the three kinds of transformations (Nirodha, Samaadhi and Ekaagrataa) knowledge of the past and future.
17. SHABDA ARTHA PRATYAYAANAAM ETARETARAADHYAASAAT SAMKARAH TAT PRAVIBHAAGA SAMYAMAAT SARVA BHOOT ROOTA JYAANAM | शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरः । तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ।
SHABDA - word; sound ARTHA - object; purpose PRATYAYAANAAM - (of) idea; content of the mind ETARETARAADHYAASAAT - because of the superimposition on each other SAMKARAH - mixture; confusion TAT - (of) them PRAVIBHAAGA - separation; differentiation; resolution SAMYAMAAT - by performing samyama on SARVA: all BHOOT - living beings ROOTA: sounds JYAANAM - knowledge; comprehension.
The sound, the meaning (behind it) and the idea (which is present in the mind at the time) are present together in a confused state. By performing Samyama (on the sound) they are resolved and there arises comprehension of the meaning of sounds uttered by any living being.
18. SANSKARA SAAKSHAAT-KARNAAT SANSKARA SAAKSHAAT-KARNAAT PURVA JAATI JYNANAM | संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्।
SANSKARA - impressions SAAKSHAAT-KARNAAT - by observation; by direct perception PURVA - earlier; previous JAATI - (of) birth JYNANAM - knowledge.
By direct perceptions of the impressions a knowledge of the previous birth.
PRATYAYASYA - of the content of the mind PAR another's CHITT - (of) mind JYNAANAM - knowledge.
(By direct perception through samyama) of the image occupying the mind, knowledge of the mind of others.
NA - not CHA - and TAT - that SAALAMBANAM - with support (aalambana is that from which a thing hangs or by which it is supported) TASYA - its AVISHAYEEBHOOTAATVAAT - because of (its) not being the object (of samyama).
But not also of other mental factors which support the mental image for that is not the object (of Samyama).
21. KAAYA ROOPA SAMYAMAAT TAT GRAAHYAA SHAKIT CHASHUH PRAKAASHA ASAMPRAYOGE ANTARDHANAM |कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम् ।
KAAYA - the body ROOPA - form; visibility SAMYAMAAT - by performing Samyama on TAT - from it; thence GRAAHYAA - receptive; apprehensible SHAKIT - (of) power; capacity STAMBHE - on suspension CHASHUH - (of) the eye PRAKAASHA - with the light ASAMPRAYOGE - on there being no contact ANTARDHANAM - disappearance; invisibility.
By performing Samyama on Roopa (one of the five Tanmaatraas), on suspension of the receptive power, the contact between the eye (of the observer) and light (from the body) is broken and the body becomes invisible.
ETAENA - by this; by the above SHABDA - sound AADI - and others; etc, ANTARDHANAM - disappearance UKTAM - has been said or described.
From the above can be understood the disappearance of sound, etc.
23. SOPAKRAMAM NIRUPAKRAMAM KARMA SAMYAMAAT APARAANTA JYNAANAM ARISHTEBYAH VAA | सोपक्रमं निरूपक्रमं च कर्म तत्संयमाद परान्तज्ञाम् रिष्टेभ्यो वा ।
SOPAKRAMAM - energetically operative; active NIRUPAKRAMAM- slowly working; without intensive activity; dormant CHA - and KARMA - (sum of person's) actions (viewed as determining his future) TAT - them SAMYAMAAT = by performing Samyama on APARAANTA - of death; of the final end JYNAANAM - knowledge ARISHTEBYAH - from omens or portents VAA - or
Karma is to two kinds; active and dormant; by performing Samyama on them (is gained) knowledge of the time of death; also by (performing Samyama on) portents.
MAITREE-AADISHU - on friendliness, etc. BALAANI - strengths or powers.
(By performing Samyana) on friendliness, etc. (comes) strength (of the quality).
BALESHU - on strengths; powers ( HASTI-BALAADEENI - strength of elephant, etc.
(By performing Samyama) on the strengths (of animals) the strength of an elephant, etc.
26. PRAVRITTI AALOKA NYAASAAT SOOKSHMA VYAVAHITA VIPRAKRISHTA JYAANAM | प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम् ।
PRAVRITTI - higher sensuous activity; superphysical faculty AALOKA - light NYAASAAT - by directing or projecting SOOKSHMA - (of) the small; fine; subtle VYAVAHITA - the hidden; the obscure VIPRAKRISHTA - the distant JYAANAM - knowledge.
Knowledge of the small, the hidden or the distant by directing the light of superphysical faculty.
BHUVANA - (of) the Solar System JYNAANAM - knowledge SOORYE - on the Sun SAMYAMAAT - by performing Samyama on.
Knowledge of the Solar system by performing Samyama on the Sun.
CHANDRE - (by performing Samyama on) the moon TAARAA - (of) star VYOOHA - organization; interlinking arrangement JYNAANAM knowledge.
(By performing Samyama) on the moon knowledge concerning the arrangement of stars.
DHRUVE - (By performing Samyama) on the pole-star TAT-GATIH - (of) their movement JYNAANAM - knowledge.
(By performing Samyama) on the pole-star knowledge of their movements.
NAABHICHAKRE - (by performing Samyama) on the navel-disc (center) KAAYA - the body VYOOHA: arrangement; organization JYNAANAM - knowledge.
(By performing Samyama) on the navel center knowledge of the organization of the body.
KANTHA-KOOPE - (By performing Samyama) on the gullet ('throat-well') KHSUT - (of) hunger PIPAASAA - thirst NIVRITTIH - cessation
(By performing Samyama) on the gullet the cessation of hunger and thirst.
KOORMANAADYAAM - (By performing Samyama) on the Koorma-naadi. I.e. the nerve which is the vehicle of the Paana called Koorma STHAIRYAM - steadiness; immovability.
(By performing Samyama) on the Koorma-naadi steadiness.
MOORDHA-JYOTISHI - (By performing Samyama) on the light under the crown of the head SIDDHA - (of) perfected Beings; Adepts DARSHANAM - vision of
(By performing Samyama on) the light under the crown of the head vision of perfected Beings.
PRAATIBHAAT - from intuitive (knowledge) VAA - or SARVAM - everything; all.
(Knowledge of) everything from intuition.
HRDAYE - (by performing Samyama) on the heart CHITTASAMVIT - awareness of the mind (consciousness which manifests in association with matter as mind).
(By performing Samyama) on the heart, awareness of the nature of the mind.
36. SATTVAPURRUSHAYO ATYANTA ASAMIRNAYOH PRAYAYA AVISHESHAH BHOGAH PARARTHAAT SVAARTHA SAMYAMAAT PURUSHA JYNAANAM | सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम् ।
SATTVAPURRUSHAYO - of Sattva (one of the three Guna) representing refined Buddhi and Purusha ATYANTA - extremely ASAMKIRNAYOH - (of) the immiscible; distinctive PRAYAYA - (of) awareness AVISHESHAH - non-distinction BHOGAH - (is) experience PARAARTHAAT - apart from another's (interest) SVAARTHA - Self-interest SAMYAMAAT - by performing Samyama on PURUSHA - (of) Purusha JYNAANAM: knowledge.
Experience is the result of inability to distinguish between the Purusha and the Sattva though they are absolutely distinct. Knowledge of the Purusha results from Samyama on the Self-interest (of the Purusha) apart from anther's interest (of Prakriti).
37. TATAH PRAATIBHA SRAAVANA VEDANA AADARSHA AASVAADA VAARTAA JAAYANTE | ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ।
TATAH - thence; from it PRAATIBHA - institutional SRAAVANA: auditory VEDANA - tactile AADARSHA: visual AASVAADA - gustatory VAARTAA - olfactory (knowledge) JAAYANTE - are born; are produced.
Thence are produced intuitional hearing, touch, sight, taste and smell.
TE - they SAMAADHI - in Samadhi; UPASARGAAH - obstacles; VYUTTHAANE - in the state of out-turned-ness; SIDDHAYAH: - powers
They are obstacles in the way of Samaadhi and powers when the mind is outward-turned.
39. BANDHA KAARANA SHAITHILYAAT PRACHAAR SAMVEDANAAT CHA CHITTASYA PARA SHAREERA AAVESHAH | बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः ।
BANDHA - (of) bondage; KAARANA - cause; SHAITHILYAAT - on relaxation; on loosening; PRACHAAR - (of) passages; channels; SAMVEDANAAT - from knowledge of; CHA - and; CHITTASYA - of the mind; PARA - (of) anther or another's; SHAREERA - (into) the body; AAVESHAH - entrance.
The mind can enter anther's body on relaxation of the cause of bondage and from knowledge of pasaages.
40. UDAANA JAYAAT JALA PANKA KANTAKAADISHU UTKRAANTIH CHA | उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च ।
UDAANA - (over) one of the five Praanas or vital airs; JAYAAT: by mastery; JALA - water; PANKA - mire; KANTAKAADISHU - thorns, etc. ASANGA - non-contact; UTKRAANTIH - levitation; CHA - and
By mastery over Udaana levitation and non-contact with water, mire, thorns, etc.
SAMAANA - (over) one of the kinds of Praanas; JAYAAT - by mastery; JVALANAM: blazing (of gastric fire).
By mastery over Samaana blazing of gastric fire.
42. SROTRA AAKAASHAYOH SAMBANDHA SAMYAMAAD DIVYAM SROTAM | श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम् ।
SROTRA - (of) ear; AAKAASHAYOH - and space or ether; SAMBANDHA - (on) relation; SAMYAMAAD - by performing Samyama; DIVYAM - 'divine'; superphysical; SROTRAM - hearing.
By performing Samyama on the relation between Akaasha and the ear superphysical hearing
43. KAAYA AKAASHAYOH SAMBANDHA SAMYAMAAT TULA SAMAAPATTEH CHA AKAASH GAMANAM | कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश्चाकाशगमनम् ।
KAAYA - (of) the body; AKAASHAYOH - (and) apace or ether; SAMBANDHA - (on) relation; SAMYAMAAT - by performing Samyama; LAGHU - (with) light (opposite of heavy); TULA - cotton down; SAMAAPATTEH - by coalescence of the mind; by (bringing about) rapport; CHA - and; AKAASH - space; sky: GAMANAM - going in; passage through.
By performing Samyama on the relation between on the relation between the body the Aakaasha and at the same time bringing about coalescence of the mind with light (things like) cotton (there comes the power of) passage through space.
44. BAHIR AKALPITAA VRITTI MAHAAVI DEHAA TATAH PRAKASH AAVARANA KHSAYAH | बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरणक्षयः ।
BAHIR - outside; external; AKALPITAA - unimaginable; VRITTI - state (of mind); MAHAAVI DEHAA - (name of a) Yogic Siddhi enabling the Yogi to remain without a body (here, the mental body); TATAH - thence; from it; PRAKASH -(of) light; AAVARANA - covering; KHSAYAH - wasting away
The power of contacting the state of consciousness which is outside the intellect and is therefore inconceivable is called Mahaa-videhaa. From it is destroyed the covering of light.
45. THOOLA SVAROOPA SUKSHMA ANVAYA ARTHAVATTVA SAMYAMAAT BHOOTAJAYAH | स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः ।
STHOOLA - (on) gross (state); SVAROOPA - real or constant form; SUKSHMA: - subtle (state); ANVAYA - all-pervading (state); ARTHAVATTVA - subservience to the purpose; function (state); SAMYAMAAT - by performing Samyama; BHOOTAJAYAH - mastery over the )Pancha) Bhootas.
Mastery over the Pancha-Bhootas by performing Samyama on their gross, constant subtle, all-pervading and functional states.
46. TATO ANIMAADI PRADUBHARVAH KAAYAH SAMPAT TAT DHARMA ANIBHIGHAATAH CHA | ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश्च ।
TATO - thence; from it; ANIMAADI - (of) Animan, etc., the group of eight Siddhis of which Animan is one; PRADUBHARVAH - appearance; KAAYAH - (of) the physical body; SAMPAT - perfection; wealth; TAT - of them (of the Pancha-Bhootas; DHARMA - attributes; functions; ANIBHIGHAATAH - non-obstruction; not-overcoming (of the Yogi's body); CHA - and
Thence, the attainment of Animan, etc., perfection of the body and the non-obstruction of its functions (of the body) by the powers (of the elements).
ROOPA - beauty; LAAVANYA - fine complexion; gracefulness; BAL - strength; VAJRA-SAMHANANATVAANI - adamantine-hardness; extraordinary cohesion; KAAYA - (of) the physical body; SAMPAT - perfection.
Beauty, fine complexion, strength and adamantine hardness constitute the perfection of the body.
48. GRAHANA SWAROOP ASMITAA ANVAYA ARTHAVAATTVA SAMYAMAAT INDRIYAJAYAH | ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः ।
GRAHANA - (on) power of cognition; apprehension; SVAROOP - real nature; ASMITAA - egoism; ANVAYA - all-pervasiveness; ARTHAVAATTVA - subservience to the purpose; function; SAMYAMAAT - by performing Samyama; INDRIYAJAYAH - mastery over the sense-organs.
Mastery over the sense-organs by performing Samyama on their power of cognition, real nature, egoism, all-pervasiveness and functions.
TATO - thence; from it MANOJAVITVAM - fleetness or speed like that of the mind VIKARANBHAAVAH - condition of being independent of instruments; un-instrumental state PRADHAANAJAYAH - conquest of Pradhaana, i.e. Prakriti Chaand
Thence, instantaneous cognition without the use of any vehicle and complete mastery over Pradhaana.
50. SATTVA PURUSHA ANYATAA KHYAATI MAATRASYA SARVA BHAVA ADHISHTHATRITVAM SAVA-JYNAATRITVAM CHA |सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ।
SATTVA - one of three Gunas which is at the basis of the principle of perception; refined buddhi PURUSHA - the individual Self ANYATAA - distinction; difference KHYAATI - awareness MAATRASYA - only SARVA - (over) all BHAVA - states or forms of existence ADHISHTHATRITVAM - supremacy SARVA-JYNAATRITVAM - omniscience CHA - and
Only from the awareness of the distinction between Sattva and Purusha arise supremacy over all states and forms of existence (omnipotence) and knowledge of everything (omniscience).
TAD-VAIRAAGYAAT - from non-attachment that (siddhi referred to in previous Sootra) AAPI even DOSHA - (of) bondage; defect BEEJA - seed KHSAYE - on the destruction KAAVALYAM - Liberation.
By non-attachment even to that, on the very seed of bondage being destroyed, follows Kaivalya.
52. STHAANYU APANIMANTRANE SANGA SMAYA AKARAN PUNAH ANISHTA PRASAMGAAT | स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनः अनिष्टप्रसङ्गात् ।
STHAANI - (by) the local authority; the superphysical entity in charge of the world or plane; powers of spaces APANIMANTRANE - on being invited SANGA - attachment; pleasure SMAYA - wonder; pride; smile of complacence AKARAN - avoidance; no action of PUNAH - again ANISHTA - (of) the undesirable; the evil PRASAMGAAT: because of the recurrence or revival.
(There should be) avoidance of pleasure or pride on being invited by the super-physical entities in charge of various planes because there is the possibility of the revival of evil.
KHSANA - (on) moment TAT-KRAYOH - (and) its order; succession SAMYAMAAT - by performing Samyama VIVEKAJAM - born of awareness of Reality JYNAANAM - knowledge.
Knowledge born of awareness of reality by performing Samyama on moment and (the process of) its succession.
54. JAATI LAKSHANA DESHAH ANYATAA ANVACHCHHEDAAT TULYAYOH TATAH PRATIPATTIH | जातिलक्षणदेशैरन्यताऽनवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः ।
JAATI - (by) class LAKSHANA - characteristics DESHAH - place; position ANYATAA - (of) separateness; difference ANVACHCHHEDAAT - because of the absence of definition TULYAYOH - of the two equals TATAH from it PRATIPATTIH - understanding; knowledge (of distinction).
From it (Vivekajam-Jynaanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or position.
55. TAARAKAM SARVAVISHAYAM SARVATHAAVISHAYAM AKRAMAN CHA ETI VIVEKKAJAN JYNAANAM |तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम् ।
< TAARAKAM - transcendent; that which helps to 'cross over' (the ocean of existence) SARVAVISHAYAM - cognizing all objects at once or simultaneously SARVATHAAVISHAYAM - pertaining to all objects whatsoever in the past, present and future; pertaining to all objects and process and in all time and all space AKRAMAM - successionless; orderless; transcending the World Process CHA - and ETI - finish; end of anything (here subject) VIVEKAJAM JYNAANAM - knowledge born of the awareness of Reality.