Yoga Sutras of Patanjali · Chapter 4
Pāda IV — Kaivalya Pāda (On Liberation)
Translated by Charles Johnston (1912, public domain), 1900. Public domain.
- 4.1
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ
Psychic and spiritual powers may be inborn, or they may be gained by the use of drugs, or by incantations, or by fervour, or by Meditation.
- 4.2
जात्यन्तरपरिणामः प्रकृत्यापूरात्
jātyantarapariṇāmaḥ prakṛtyāpūrāt
The transfer of powers from one venture to another comes through the flow of the natural creative forces.
- 4.3
निमित्तं अप्रयोजकं प्रकृतीनां. वरणभेदस्तु ततः क्षेत्रिकवत्
nimittaṃ aprayojakaṃ prakṛtīnāṃ. varaṇabhedastu tataḥ kṣetrikavat
The apparent, immediate cause is not the true cause of the creative nature-powers; but, like the husbandman in his field, it takes obstacles away.
- 4.4
निर्माणचित्तान्यस्मितामात्रात्
nirmāṇacittānyasmitāmātrāt
Vestures of consciousness are built up in conformity with the Boston of the feel- ing of selfhood.
- 4.5
प्रवृत्तिभेदे प्रयोजकं चित्तं एकं अनेकेषां
pravṛttibhede prayojakaṃ cittaṃ ekaṃ anekeṣāṃ
In the different fields of manifestation, the Consciousness, though one, is the elective cause of many states of consciousness.
- 4.6
तत्र ध्यानजं अनाशयं
tatra dhyānajaṃ anāśayaṃ
Among states of consciousness, that which is born of Contemplation is free from the seed of future sorrow.
- 4.7
कर्माशुक्लाकृष्णं योगिनस्. त्रिविधं इतरेषां
karmāśuklākṛṣṇaṃ yoginas. trividhaṃ itareṣāṃ
The works of followers after Union make neither for bright pleasure nor for dark pain The works of others make for pleasure or pain, or a mingling of these.
- 4.8
ततस्तद्विपाकानुगुणानां एवाभिव्यक्तिर्वासनानां
tatastadvipākānuguṇānāṃ evābhivyaktirvāsanānāṃ
From the force inherent in works comes the manifestation of those dynamic mind images which are conformable to the ripening out of each of these works.
- 4.9
जातिदेशकालव्यवहितानां अप्यानन्तर्यं, स्मृतिसंस्कारयोरेकरूपत्वात्
jātideśakālavyavahitānāṃ apyānantaryaṃ, smṛtisaṃskārayorekarūpatvāt
Works separated by different nature, or place, or time, are brought together by the correspondence between memory and dynamic impression.
- 4.10
तासां अनादित्वं चाशिषो नित्यत्वात्
tāsāṃ anāditvaṃ cāśiṣo nityatvāt
The series of dynamic mind-images is beginningless, because Desire is everlasting.
- 4.11
हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषां अभावे तदभावः
hetuphalāśrayālambanaiḥ saṃgṛhītatvādeṣāṃ abhāve tadabhāvaḥ
Since the dynamic mind-images are held together by impulses of desire, by the wish for personal reward, by the substratum of mental habit, by the support of outer things desired; therefore, when these cease, the self reproduction of dynamic mind-images ceases.
- 4.12
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणां
atītānāgataṃ svarūpato'styadhvabhedāddharmāṇāṃ
The difference between that which is past and that which is not yet come, according to their natures, depends on the difference of phase of their properties.
- 4.13
ते व्यक्तसूक्ष्मा गुणात्मानः
te vyaktasūkṣmā guṇātmānaḥ
These properties, whether manifest or latent, are of the nature of the Three Potencies.
- 4.14
परिणामैकत्वाद्वस्तुतत्त्वं
pariṇāmaikatvādvastutattvaṃ
The external manifestation of an object takes place when the transformations ore in the same phase.
- 4.15
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः
vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ
The paths of material things and of states of consciousness are distinct, as is manifest from the fact that the same object may produce different impressions in different minds.
- 4.16
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
na caikacittatantraṃ vastu tadapramāṇakaṃ tadā kiṃ syāt
Nor do material objects defend upon a single mind, for how could they remain objective to others, if that mind ceased to think of them?
- 4.17
तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातं
taduparāgāpekṣatvāt cittasya vastu jñātājñātaṃ
An object is perceived, or not perceived, according as the mind is, or is not, tinged with the colour of the object.
- 4.18
सदा ज्ञाताश्चित्तवृत्तयस्, तत्प्रभोः पुरुषस्यापरिणामित्वात्
sadā jñātāścittavṛttayas, tatprabhoḥ puruṣasyāpariṇāmitvāt
The movements of the psychic nature are perpetually ob jects of perception, since the Spiritual Man, who is the lord of them, remains unchanging.
- 4.19
न तत्स्वाभासं, दृश्यत्वात्
na tatsvābhāsaṃ, dṛśyatvāt
The Mind is not self-luminous, since it can be seen as an object.
- 4.20
एकसमये चोभयानवधारणं
ekasamaye cobhayānavadhāraṇaṃ
Nor could the Mind at the same time know itself and things external to it.
- 4.21
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च
cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṃkaraśca
If the Mind be thought of as seen by another more inward Mind, then there would be an endless series of perceiving Minds, and a confusion of memories.
- 4.22
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनं
citerapratisaṃkramāyāstadākārāpattau svabuddhisaṃvedanaṃ
When the psychical nature takes on the form of the spiritual intelligence, by reflecting it, then the Self becomes conscious of its own spiritual intelligence.
- 4.23
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थं
draṣṭṛdṛśyoparaktaṃ cittaṃ sarvārthaṃ
The psychic nature, taking on the colour of the Seer and of things seen, leads to the perception of all objects.
- 4.24
तदसंख्येयवासनाचित्रं अपि परार्थं, संहत्यकारित्वात्
tadasaṃkhyeyavāsanācitraṃ api parārthaṃ, saṃhatyakāritvāt
The psychic nature, which has been printed with mind-images of innumerable material things, exists now f or the Spiritual Man, building for him.
- 4.25
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः
viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ
For him who discerns between the Mind and the Spiritual Man, there comes perfect fruition of the longing after the real being of the Self.
- 4.26
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तं
tadā vivekanimnaṃ kaivalyaprāgbhāraṃ cittaṃ
Thereafter, the whole personal being bends toward illumination, toward Eternal Life.
- 4.27
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
tacchidreṣu pratyayāntarāṇi saṃskārebhyaḥ
In the internals of the batik, other thoughts will arise, through the impressions of the dynamic mind-images.
- 4.28
हानं एषां क्लेशवदुक्तं
hānaṃ eṣāṃ kleśavaduktaṃ
These are to be overcome as it was taught that hindrances should be overcome.
- 4.29
प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघःसमाधिः
prasaṃkhyāne'pyakusīdasya sarvathāvivekakhyāterdharmameghaḥsamādhiḥ
He who, after he has attained, is wholly free from self, reaches the essence of all that can be known, gathered together like a cloud. This is the true spiritual consciousness.
- 4.30
ततः क्लेशकर्मनिवृत्तिः
tataḥ kleśakarmanivṛttiḥ
Thereon comes surcease from sorrow and the burden of toil.
- 4.31
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयं अल्पं
tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyaṃ alpaṃ
When all veils are rent, all stains washed away, his knowledge becomes infinite; little remains for him to know.
- 4.32
ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर् गुणानां
tataḥ kṛtārthānāṃ pariṇāmakramaparisamāptir guṇānāṃ
Thereafter comes the completion of the series of transformations of the three nature potencies, since their purpose is attained.
- 4.33
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः
kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ
The series of transformations is divided into moments. When the series is completed, time gives place to duration.
- 4.34
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं,स्वरूपप्रतिष्ठा वा चितिशक्तिर् इति
puruṣārthaśūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ,svarūpapratiṣṭhā vā citiśaktir iti
Pure spiritual life is, therefore, the in- verse resolution of the potencies of Nature, which have emptied themselves of their value for the Spiritual man; or it is the return of the power of pure Consciousness to its essential form.