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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”
[IV:1]
jNmaE;ixmÙtp>smaixja> isÏy>.1.
janmauÿadhi mantra tapa× sam˜dhij˜× siddhaya×
Powers or skills are gained by being born with them, by using potions, by incantations, through various kinds of practices, or by becoming enlightened.
[IV:2]
jaTyNtrpir[am> àk«TyapUrat!.2.
j˜tyantara pariõ˜ma× prak®ty˜p¨r˜t
A change from one state or style of being into another takes place through redirecting energy into that state or style.
[IV:3]
inimÄmàyaejk< àk«tIna< vr[-edStu tt> ]eiÇkvt!.3.
nimittam aprayojakaÐ prak®tŸn˜Ð varaõabhedastu tata× kÿetrikavat
Life energies are never the cause of these changes, but merely act — like a gardener — through the removal of obstacles.
[IV:4]
inmaR[icÄaNyiSmtamaÇat!.4.
nirm˜õa citt˜nyasmit˜ m˜tr˜t
All minds that are in existence are results only of the process of being.
[IV:5]
àv&iÄ-ede àyaejk< icÄmekmneke;am!.5.
prav®tti bhede prayojakaÐ cittam ekam anekeÿ˜m
There are numberless, different, active minds, but they all have one identical nature behind them.
[IV:6]
tÇ Xyanjmnazym!.6.
tatra dhy˜najam an˜þayam
Of these only that mind which is born from meditation is free from desires.
[IV:7]
kmaRzu¬ak«:[< yaeigniôivximtre;am!.7.
karm˜þukl˜k®ÿõaÐ yoginastrividham itareÿ˜m
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.
[IV:8]
ttStiÖpakanugu[anamevai-VyiKtvaRsnanam!.8.
tatastadvip˜k˜nuguõ˜n˜m ev˜bhivyaktirv˜san˜n˜m
Of these only those causes that are due to produce effects do actually in fact produce effects.
[IV:9]
jaitdezkalVyvihtanamPyanNtYy¡ Sm&its<SkaryaerekêpTvat!.9.
j˜ti deþa k˜la vyavahit˜n˜m apy˜nantaryaÐ sm®ti saÐsk˜rayorekar¨patv˜t
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.
[IV:10]
tasamnaidTv< caiz;ae inTyTvat!.10.
t˜s˜man˜ditvaÐ c˜þiÿo nityatv˜t
Furthermore, these drives and relationships have no beginning. The desire to indulge in being exists eternally.
[IV:11]
hetu)laïyalMbnE> s¼¯hItTvade;am-ave td-av>.11.
hetu phal˜þray˜lambanai× saÐg®hŸtatv˜d eÿam abh˜ve tadabh˜va×
Root-causes and drives coalesce in a symbiosis of object, cause, process and effect. When this no longer exists, the drives vanish.
[IV:12]
AtItanagt< Svêptae=STyXv-edaÏmaR[am!.12.
atŸt˜n˜gataÐ svar¨pato 'styadhvabhed˜d dharm˜õ˜m
Both past and future exist in the present, each in its own way, although there are differences in the manifestation of their characteristics.
[IV:13]
te VyKtsUúma gu[aTman>.13.
te vyaktas¨kÿm˜ guõ˜tm˜na×
They are made manifest. They are subtle. They follow laws similar to natural laws.
[IV:14]
pir[amEkTvaÖStutÅvm!.14.
pariõ˜maikatv˜dvastu tattvam
Objects become the same when the processes within them are the same.
[IV:15]
vStusaMye icÄ-edaÄyaeivR-Kt> pNwa>.15.
vastus˜mye citta bhed˜ttayorvibhakta× panth˜×
When an object is the same and awareness of it is different, then different processes produced these different realizations.
[IV:16]
n cEkicÄtÙ< ceÖStu tdàma[k< tda ik< Syat!.16.
na caika citta tantraÐ cedvastu tadapram˜õakaÐ tad˜ kiÐ sy˜t
If an object were dependent on only one mind for its existence and were not perceived by that mind, would it then exist?
[IV:17]
tÊpragapei]Tvai½ÄSy vStu }ata}atm!.17.
tad upar˜g˜pekÿitv˜ccittasya vastu jñ˜t˜jñ˜tam
Things become known or unknown by the way in which they colour the mind.
[IV:18]
sda}ataiíÄv&ÄyStTà-ae> pué;Syapir[aimTvat!.18.
sad˜ jñ˜t˜þcittav®ttayastatprabho× puruÿasy˜pariõ˜mitv˜t
All movements of the mind are always known to the Spirit, which is sovereign, because it is itself changeless.
[IV:19]
n tTSva-as< †ZyTvat!.19.
na tatsv˜bh˜saÐ drþyatv˜t
The mind has no light or knowledge of its own. Rather — it is itself seeable and knowable.
[IV:20]
@ksmye cae-yanvxar[m!.20.
ekasamaye cobhay˜navadh˜raõam
It cannot be aware of both simultaneously.
[IV:21]
icÄaNtr†Zye buiÏbuÏeritàs¼> Sm&its»rí.21.
citt˜ntarad®þye buddhi buddheratiprasaðga× sm®ti saðkaraþca
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.
[IV:22]
icteràits<³mayaStdakarapÄaE SvbuiÏs<vednm!.22.
citerapratisaÐkram˜y˜s tad ˜k˜r˜pattau svabuddhi saÐvedanam
Real pure consciousness is changeless and immutable, but due to its constantly changing appearance it identifies with its own workings.
[IV:23]
Ôò&†ZyaeprKt< icÄ< svaRwRm!.23.
draÿ÷®d®þyoparaktaÐ cittaÐ sarv˜rtham
The mind, being coloured by both the seer and the thing seen, knows all things.
[IV:24]
tds<Oyeyvasnai-iíÇmip praw¡ s<hTykairTvat!.24.
tadasaðkhyeya v˜san˜bhiþcitramapi par˜rthaÐ saÐhatyak˜ritv˜t
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.
[IV:25]
ivze;dizRn AaTm-av-avnainv&iÄ>.25.
viþeÿadarsina ˜tmabh˜vabh˜van˜ niv®tti×
Those who have seen this distinction cease all speculation regarding the nature or form of Reality.
[IV:26]
tda ivvekinç< kEvLyàaG-ar< icÄm!.26.
tad˜ vivekanimnaÐ kaivalyapr˜gbh˜raÐ cittam
Then the mind is inclined to become discriminating, and gravitates towards the liberated state.
[IV:27]
tiCDÔe;u àTyyaNtrai[ s<Skare_y>.27.
tacchidreÿu pratyay˜ntar˜õi saÐsk˜rebhya×
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.
[IV:28]
hanme;a< ¬ezvÊKtm!.28.
h˜nameÿ˜m kleþavaduktam
The way to be rid of these, as well as other afflictions, has already been spoken of.
[IV:29]
às<Oyane=PykusIdSy svRwa ivvekOyatexRmRme"> smaix>.29.
prasaðkhy˜ne 'pyakusŸdasya sarvath˜ vivekakhy˜terdharmamegha× sam˜dhi×
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.
[IV:30]
tt> ¬ezkmRinv&iÄ>.30.
tata× kleþa karma niv®tti×
When this happens, all afflictions and driving forces fall away.
[IV:31]
tda svaRvr[mlapetSy }anSyanNTyaJ}eymLpm!.31.
tad˜ sarv˜varaõa mal˜petasya jñ˜nasy˜nanty˜jjñeyam alpam
After all the obscuring veils or impurities have been removed, the knowable world seems minuscule because of the endlessness of pure knowing.
[IV:32]
tt> k«tawaRna< pir[am³msmaiÝgu[anam!.32.
tata× k®t˜rth˜n˜Ð pariõ˜makrama sam˜ptirguõ˜n˜m
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.
[IV:33]
][àityaegI pir[amapraNtin¢aRý> ³m>.33.
kÿaõapratiyogŸ pariõ˜m˜par˜nta nirgr˜hya× krama×
A process is a continuously merging succession of moments, the different stages of which are seen when it comes to an end.
[IV:34]
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
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.
#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
#it yaegmnaeiv}andzRnm smaÝm!
iti yogamanovijñ˜nadarþanam samaptam
Here lies the revelation of the wisdom that is yoga
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