Swami Vivekananda
10. तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥
tasya praśānta-vāhitā saṁskārat ||10||
Its flow becomes steady by habit.
The flow of this continuous control of the mind becomes steady when practices day after day and the mind obtains the faculty of constant concentration.
11. सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥
sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ||11||
Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modifi-cation called Samadhi.
The mind is taking up various objects, running into all sorts of things and then there is a higher state of the mind, when it takes up one object and excludes all others. Samadhi is the result of that.
12. ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥
tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ||12||
The one-pointedness of the Chitta is when it grasps in one, the past and present.
How are we to know that the mind has become concentrated? Because time will vanish. The more time vanishes the more concentrated we are. In common life we see that when were are interested in a book we do not note the time at all, and when we leave the book we are often surprised to find how many hours have passed. All time will have the tendency to come and stand in the one present. So the definition is given, when the past and present come and stand in one, the more concentrated the mind.
13. एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥
etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ||13||
By this is explained the threefold transformations of form, time and state, in fine or gross matter, and in the organs.
By this the threefold changes in the mind-stuff as to form, time, and state are explained. The mind-stuff is changing into Vrttis, this is change as to form. To be able to hold the changes to the present time is change as to time. To be able to make the mind-stuff go to the past forms giving up the present even, is change as to state. The concentrations taught in the preceding aphorisms were to give the Yogi a voluntary control over the transformations of his mind-stuff which alone will enable him to make the Samyama before named.
14. शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥
śān-odita-avyapadeśya-dharmānupātī dharmī ||14||
That which is acted upon by transformations, either past, present or yet to be manifested, is the qualified.
That is to say, the qualified is the substance which is being acted upon by time and by the Samskaras, and getting changed and being manifested all the time.
