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aum
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| Aw ptÃlyaegsUÇe kEvLypad> ctuwR> |
| atha patañjala yoga s¨tre kaivalya p˜da× caturtha× |
Herein from the Yoga Sutras of Patañjali: Chapter 4 "On Perfect Freedom"
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jNmaE;ixmÙtp>smaixja> isÏy>.1.
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| janmauÿadhi mantra tapa× sam˜dhij˜× siddhaya× |
| [1] |
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Powers or skills are gained by being born with them, by using drugs, by incantations, through various kinds of practices, or by becoming enlightened.
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| jaTyNtrpir[am> àk«TyapUrat!.2. |
| j˜tyantara pariõ˜ma× prak®ty˜p¨r˜t |
| [2] |
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A change from one state or style of being into another takes place through redirecting energy into that state or style.
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| inimÄmàyaejk< àk«tIna< vr[-edStu tt> ]eiÇkvt!.3. |
| nimittam aprayojakaÐ prak®tŸn˜Ð varaõabhedastu tata× kÿetrikavat |
| [3] |
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Life energies are never the cause of these changes, but merely act — like a gardener — through the removal of obstacles.
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| inmaR[icÄaNyiSmtamaÇat!.4. |
| nirm˜õa citt˜nyasmit˜ m˜tr˜t |
| [4] |
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All minds that are in existence are results only of the process of being.
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| àv&iÄ-ede àyaejk< icÄmekmneke;am!.5. |
| prav®tti bhede prayojakaÐ cittam ekam anekeÿ˜m |
| [5] |
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There are numberless, different, active minds, but they all have one identical nature behind them.
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| tÇ Xyanjmnazym!.6. |
| tatra dhy˜najam an˜þayam |
| [6] |
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Of these only that mind which is born from meditation is free from desires.
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| kmaRzu¬ak«:[< yaeigniôivximtre;am!.7. |
| karm˜þukl˜k®ÿõaÐ yoginastrividham itareÿ˜m |
| [7] |
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The motivations behind the actions of those who have become enlightened are neither things of darkness nor things of light. Others are driven to their actions by three forces.
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| ttStiÖpakanugu[anamevai-VyiKtvaRsnanam!.8. |
| tatastadvip˜k˜nuguõ˜n˜m ev˜bhivyaktirv˜san˜n˜m |
| [8] |
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Of these only those causes that are due to produce effects do actually in fact produce effects.
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| jaitdezkalVyvihtanamPyanNtYy¡ Sm&its<SkaryaerekêpTvat!.9. |
| j˜ti deþa k˜la vyavahit˜n˜m apy˜nantaryaÐ sm®ti saÐsk˜rayorekar¨patv˜t |
| [9] |
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Even though there may be differences in ways, customs or styles of living, differences in locale, or even gaps in time, both memories to be recalled and deep subconscious root-causes continue to have the same kinds of cause-effect relationships.
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| tasamnaidTv< caiz;ae inTyTvat!.10. |
| t˜s˜man˜ditvaÐ c˜þiÿo nityatv˜t |
| [10] |
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Furthermore, these drives and relationships have no beginning. The desire to indulge in being exists eternally.
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| hetu)laïyalMbnE> s¼¯hItTvade;am-ave td-av>.11. |
| hetu phal˜þray˜lambanai× saÐg®hŸtatv˜d eÿam abh˜ve tadabh˜va× |
| [11] |
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Root-causes and drives coalesce in a symbiosis of object, cause, process and effect. When this no longer exists, the drives vanish.
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| AtItanagt< Svêptae=STyXv-edaÏmaR[am!.12. |
| atŸt˜n˜gataÐ svar¨pato 'styadhvabhed˜d dharm˜õ˜m |
| [12] |
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Both past and future exist in the present, each in its own way, although there are differences in the manifestation of their characteristics.
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| te VyKtsUúma gu[aTman>.13. |
| te vyaktas¨kÿm˜ guõ˜tm˜na× |
| [13] |
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They are made manifest. They are subtle. They follow laws similar to natural laws.
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| pir[amEkTvaÖStutÅvm!.14. |
| pariõ˜maikatv˜dvastu tattvam |
| [14] |
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Objects become the same when the processes within them are the same.
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| vStusaMye icÄ-edaÄyaeivR-Kt> pNwa>.15. |
| vastus˜mye citta bhed˜ttayorvibhakta× panth˜× |
| [15] |
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When an object is the same and awareness of it is different, then different processes produced these different realizations.
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| n cEkicÄtÙ< ceÖStu tdàma[k< tda ik< Syat!.16. |
| na caika citta tantraÐ cedvastu tadapram˜õakaÐ tad˜ kiÐ sy˜t |
| [16] |
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If an object were dependent on only one mind for its existence and were not perceived by that mind, would it then exist?
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| tÊpragapei]Tvai½ÄSy vStu }ata}atm!.17. |
| tad upar˜g˜pekÿitv˜ccittasya vastu jñ˜t˜jñ˜tam |
| [17] |
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Things become known or unknown by the way in which they colour the mind.
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| sda}ataiíÄv&ÄyStTà-ae> pué;Syapir[aimTvat!.18. |
| sad˜ jñ˜t˜þcittav®ttayastatprabho× puruÿasy˜pariõ˜mitv˜t |
| [18] |
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All movements of the mind are always known to the Spirit, which is sovereign, because it is itself changeless.
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| n tTSva-as< †ZyTvat!.19. |
| na tatsv˜bh˜saÐ drþyatv˜t |
| [19] |
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The mind has no light or knowledge of its own. Rather — it is itself seeable and knowable.
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| @ksmye cae-yanvxar[m!.20. |
| ekasamaye cobhay˜navadh˜raõam |
| [20] |
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It cannot be aware of both simultaneously.
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| icÄaNtr†Zye buiÏbuÏeritàs¼> Sm&its»rí.21. |
| citt˜ntarad®þye buddhi buddheratiprasaðga× sm®ti saðkaraþca |
| [21] |
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If one mind were able to see directly into another, there could then be an infinite number of minds seeing into each other, and there would also be a confusion of memories.
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| icteràits<³mayaStdakarapÄaE SvbuiÏs<vednm!.22. |
| citerapratisaÐkram˜y˜s tad ˜k˜r˜pattau svabuddhi saÐvedanam |
| [22] |
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Real pure consciousness is changeless and immutable, but due to its constantly changing appearance it identifies with its own workings.
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| Ôò&†ZyaeprKt< icÄ< svaRwRm!.23. |
| draÿ÷®d®þyoparaktaÐ cittaÐ sarv˜rtham |
| [23] |
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The mind, being coloured by both the seer and the thing seen, knows all things.
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| tds<Oyeyvasnai-iíÇmip praw¡ s<hTykairTvat!.24. |
| tadasaðkhyeya v˜san˜bhiþcitramapi par˜rthaÐ saÐhatyak˜ritv˜t |
| [24] |
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Although the mind is infinite in the number of causes and drives it has, since it can be moulded in one homogeneity it can exist for another purpose.
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| ivze;dizRn AaTm-av-avnainv&iÄ>.25. |
| viþeÿadarsina ˜tmabh˜vabh˜van˜ niv®tti× |
| [25] |
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Those who have seen this distinction cease all speculation regarding the nature or form of Reality.
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| tda ivvekinç< kEvLyàaG-ar< icÄm!.26. |
| tad˜ vivekanimnaÐ kaivalyapr˜gbh˜raÐ cittam |
| [26] |
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Then the mind is inclined to become discriminating, and gravitates towards the liberated state.
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| tiCDÔe;u àTyyaNtrai[ s<Skare_y>.27. |
| tacchidreÿu pratyay˜ntar˜õi saÐsk˜rebhya× |
| [27] |
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At those moments when this attraction is inoperative, the mind is directed by other thoughts which have their origin in deep-seated drives and root-causes.
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| hanme;a< ¬ezvÊKtm!.28. |
| h˜nameÿ˜m kleþavaduktam |
| [28] |
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The way to be rid of these, as well as other afflictions, has already been spoken of.
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| às<Oyane=PykusIdSy svRwa ivvekOyatexRmRme"> smaix>.29. |
| prasaðkhy˜ne 'pyakusŸdasya sarvath˜ vivekakhy˜terdharmamegha× sam˜dhi× |
| [29] |
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When there is no selfish attachment or ulterior motive, even at these highest reaches of the mind, and when there is a ceaseless effort to distil what is wise — then does the Most High Knowing fall like a cloud.
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| tt> ¬ezkmRinv&iÄ>.30. |
| tata× kleþa karma niv®tti× |
| [30] |
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When this happens, all afflictions and driving forces fall away.
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| tda svaRvr[mlapetSy }anSyanNTyaJ}eymLpm!.31. |
| tad˜ sarv˜varaõa mal˜petasya jñ˜nasy˜nanty˜jjñeyam alpam |
| [31] |
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After all the obscuring veils or impurities have been removed, the knowable world seems minuscule because of the endlessness of pure knowing.
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| tt> k«tawaRna< pir[am³msmaiÝgu[anam!.32. |
| tata× k®t˜rth˜n˜Ð pariõ˜makrama sam˜ptirguõ˜n˜m |
| [32] |
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Since, as a result of this, they have had their last and final effect, all natural causal laws cease to produce effects as a result of their changes or processes.
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| ][àityaegI pir[amapraNtin¢aRý> ³m>.33. |
| kÿaõapratiyogŸ pariõ˜m˜par˜nta nirgr˜hya× krama× |
| [33] |
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A process is a continuously merging succession of moments, the different stages of which are seen when it comes to an end.
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| pué;awRzUNyana< gu[ana< àitàsv> kEvLy< Svêpàitóa va icitziKtirit.34. |
| puruÿ˜rthaþ¨ny˜n˜m guõ˜n˜Ð pratiprasava× kaivalyaÐ svar¨papratiÿ÷h˜ v˜ citiþaktiriti |
| [34] |
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Liberation occurs when natural causal laws become inactive and the Spirit has nothing in itself; or when the power of pure awareness remains exactly as it is and is unchangeable.
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| #it ptÃlyaegsUÇe kEvLypad> ctuwR> smaÝ> |
| iti patañjala yoga s¨tre kaivalya p˜da× caturtha× sam˜pta× |
Here lies Chapter 4, "On Perfect Freedom", in the Yoga Sutras of Patañjali
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| #it yaegmnaeiv}andzRnm smaÝm! |
| iti yogamanovijñ˜nadarþanam samaptam |
Here lies the revelation of the wisdom that is yoga
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| aum |
| © 1984, 1999 & 2005 Kofi Busia |
