yoga sutra chapter four

Chapter 4: Liberation (Kaivalya Pada) NIRVANA,MOKSHA

Means of attaining experience

1 The subtler attainments come with birth or are attained through herbs, mantra,

austerities or concentration.

(janma osadhi mantra tapah samadhi jah siddhyayah)

· janma = birth

· ausadhi = herbs

· mantra = sound vibrations, incantations, divine word

· tapah = training the senses, austerities

· samadhi = deep concentration or entasy

· jah = born

· siddhyayah = attainments, powers, perfections, subtle experiences, psychic

abilities

2 The transition or transformation into another form or type of birth takes place

through the filling in of their innate nature.

(jatyantara parinamah prakriti apurat)

· jatyantara = to another type of birth

· parinamah = transition or transformation

· prakriti = creative cause, subtlest material cause

· apurat = by the inflow or filling in process

3 Incidental causes or actions do not lead to the emergence of attainments or

realization, but rather, come by the removal of obstacles, much like the way a farmer

removes a barrier (sluice gate), so as to naturally allow the irrigation of his field.

(nimittam aprayojakam prakritinam varana bhedas tu tatah ksetrikavat

· nimittam = incidental cause or instrument

· aprayojakam = which do not bring to action

· prakritinam = creative cause, subtlest material cause

· varana = obstacles

· bhedas = breaking through, removing

· tu = but

· tatah = that

· ksetrikavat = like a farmer

Emergence and mastery of mind

4 The emergent mind fields springs forth from the individuality of I-ness (asmita).

(nirmana chittani asmita matrat)

· nirmana = produced, created, constructed, forming, arising, emerging

· chitta = minds, fields of consciousness

· asmita = I-ness

· matra = alone, individuality

5 While the activities of the emergent mind fields may be diverse, the one mind is

the director of the many.

(pravritti bhede prayojakam chittam ekam anekesam)

· pravritti = activity,

· bhede = difference, distinction, diverse

· prayojakam = causing, directing

· chitta = mind field

· eka = one

· anekesa = other, many, numerous

6 Of these mind fields, the one that is born from meditation is free from any latent

impressions that could produce karma.

(tatra dhyana jam anasayam)

· tatra = of these

· dhyana = meditation

· jam = born

· anasayam = without stored impressions, free from karmic vehicles, without

deposit of past influences, without latency

Actions and karma

7 The actions of yogis are neither white nor black, while they are threefold for

others.

(karma ashukla akrisnam yoginah trividham itaresam)

· karma = actions stemming from the deep impressions of samskaras

· ashukla = not white

· akrisnam = nor black

· yoginah = of a yogi

· trividham = threefold

· itaresam = of the others

8 Those threefold actions result in latent impressions (vasanas) that will later arise

to fruition only corresponding to those impressions.

(tatah tad vipaka anugunanam eva abhivyaktih vasananam)

· tatah = from that, thence

· tad = that, their

· vipaka = fruition

· anugunanam = following, corresponding to, accordingly

· eva = only

· abhivyaktih = manifest

· vasananam = latent potencies, potentials, subliminal imprints

Subconscious impressions

9 Since memory (smriti) and the deep habit patterns (samskaras) are the same in

appearance, there is an unbroken continuity in the playing out of those traits, even

though there might be a gap in location, time, or state of life.

(jati desha kala vyavahitanam api anantaryam smriti samskarayoh eka rupatvat)

· jati = type of existence, state of life, category of incarnation

· desha = of locality, space, place

· kala = of time, moment, point

· vyavahitanam = being distinct, separated, in between, gap

· api = even, although

· anantaryam = uninterrupted sequence

· smriti = of memory

· samskarayoh = deep impressions, imprints in the unconscious, deepest habits,

subliminal activators, traces

· eka-rupatvat = because of their sameness, similarity (eka = one; rupatvat =

formless)

10 There is no beginning to the process of these deep habit patterns (samskaras),

due to the eternal nature of the will to live.

(tasam anaditvam cha ashisah nityatvat)

· tasam = for these

· anaditvam = no beginning

· cha = and

· ashisah = will to live, desire for life

· nityatvat = eternal, permanent, perpetual

11 Since the impressions (4.10) are held together by cause, motive, substratum,

and object, they disappear when those deep impressions disappear.

(hetu phala ashraya alambana samgrihitatvat esam abhave tad abhavah)

· hetu = cause

· phala = motive

· ashraya = substratum

· alambana = object resting upon

· samgrihitatvat = held together

· esam = of these

· abhave = on the disappearance of

· tad = them

· abhavah = disappearance

12 Past and future exist in the present reality, appearing to be different because of

having different characteristics or forms.

(atita anagatam svarupatah asti adhva bhedat dharmanam)

· atita = past

· anagatam = future

· svarupatah = in reality, in its own form

· asti = exist

· adhva = of the paths, conditions

· bhedat = being a difference

· dharmanam = characteristics, forms

Objects and the 3 gunas

13 Whether these ever-present characteristics or forms are manifest or subtle, they

are composed of the primary elements called the three gunas.

(te vyakta suksmah guna atmanah)

· te = they, these

· vyakta = manifest

· suksmah = subtle

· guna = elements, prime qualities, constituents, attributes; (three gunas of

sattvas, rajas, tamas)

· atmanah = the nature of, composed of

14 The characteristics of an object appear as a single unit, as they manifested

uniformly from the underlying elements.

(parinama ekatvat vastu tattvam)

· parinama = of change, transformation, result, consequence, mutative effect,

alteration

· ekatvat = due to oneness, uniformity, sameness, coordinated

· vastu = a reality, real object, existent

· tattvam = essence, reality, that-ness

Mind perceiving objects

15 Although the same objects may be perceived by different minds, they are

perceived in different ways, because those minds manifested differently.

(vastu samye chitta bhedat tayoh vibhaktah panthah)

· vastu = a reality, real object, existent

· samye = sameness

· chitta = minds, of the consciousness of the mind-field

· bhedat = diversity, difference

· tayoh = their, of the two

· vibhaktah = separation, division

· panthah = paths, levels of being, ways of perceiving

16 However, the object itself does not depend on any one mind, for if it did, then

what would happen to the object if it were not being experienced by that mind?

(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)

· na = not

· cha = and

· eka = one, single

· chitta = mind, of the consciousness of the mind-field

· tantram = dependent

· ched = if

· vastu = a reality, real object, existent

· tat = that

· apramanakam = not cognized

· tada = then

· kim = what

· syat = exists, becomes

17 Objects are either known or not known according to the way in which the

coloring of that object falls on the coloring of the mind observing it.

(tad uparaga apeksitvat chittasya vastu jnata ajnatam)

· tad = that, these, thereby

· uparaga = coloring, conditioning, reflection

· apeksitvat = due to need

· chittasya = of the mind, of the consciousness of the mind-field

· vastu = a reality, real object, existent

· jnata = known

· ajnatam = unknown

Illumination of the mind

18 The activities of the mind are always known by the pure consciousness, because

that pure consciousness is superior to, support of, and master over the mind.

(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat)

· sada = always

· jnatah = are known

· chitta = of the mind, of the consciousness of the mind-field

· vrittayah = operations, activities, fluctuations, modifications, changes, or

various forms of the mind-field

· tat = their, that

· prabhu = master, superior, support of

· purusasya = pure consciousness

· aparinamitvat = changelessness, immutable

19 That mind is not self-illuminating, as it is the object of knowledge and perception

by the pure consciousness.

(na tat svabhasam drishyatvat)

· na = is not

· tat = it

· svabhasam = self illuminating (sva = own; abhasa = illumination)

· drishyatvat = knowability

20 Nor can both the mind and the illuminating process be cognized simultaneously.

(eka-samaye cha ubhaye anavadharanam)

· eka-samaye = at the same time, simultaneously (eka = one; samaye = time,

condition)

· cha = and, nor

· ubhaye = both

· anavadharanam = cannot be cognized

21 If one mind were illumined by another, as its master, then there would be an

endless and absurd progression of cognitions, as well as confusion.

(chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha)

· chitta = of the mind, of the consciousness of the mind-field

· antara = another

· drishye = seen, perceived

· buddhi-buddheh = knower of knowledge, perceiver of perception

· atiprasangah = endless, abundance, ad infinitum

· smriti = memory, remembering

· sankarah = confusion

· cha = and

Buddhi, discrimination, and liberation

22 When the unchanging consciousness appears to take on the shape of that finest

aspect of mind-field (4.18), then the experience of one's own cognition process is

possible.

(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)

· chitteh = of the mind, of the consciousness of the mind-field

· apratisamkramayah = unchanging, not moving

· tad = that

· akara = form

· apattau = assumed, transformed into, reflection

· sva = own

· buddhi = knowing, knower

· samvedanam = knows, identifies, experience

23 Therefore, the mind field, which is colored by both seer and seen, has the

potential to perceive any and all objects.

(drastri drisya uparaktam chittam sarva artham)

· drastri = seer

· drisya = seen

· uparaktam = colored

· chittam = of the mind, of the consciousness of the mind-field

· sarva = any, all

· artham = objects

24 That mind field, though filled with countless impressions, exists for the benefit of

another witnessing consciousness, as the mind field is operating only in combination

with those impressions.

(tad asankheya vasanabhih chittam api parartham samhatya karitvat)

· tad = that

· asankheya = countless

· vasanabhih = latent potencies, potentials, subliminal imprints, impressions

· chittam = of the mind, of the consciousness of the mind-field

· api = though, also

· parartham = for another

· samhatya = in combination with

· karitvat = action

25 For one who has experienced this distinction between seer and this subtlest

mind, the false identities and even the curiosity about the nature of one's own self

come to an end.

(vishesa darshinah atma bhava bhavana vinivrittih)

· vishesa = distinction

· darshinah = of one who sees

· atma = Self

· bhava = in the nature of, in relation to

· bhavana = projection, feeling, reflection

· vinivrittih = complete cessation

26 Then the mind is inclined towards the highest discrimination, and gravitates

towards absolute liberation between seer and seen.

(tada viveka nimnam kaivalya pragbharam chittam)

· tada = then

· viveka = discrimination, discernment

· nimnam = incline towards

· kaivalya = liberation, independence from

· pragbharam = gravitate towards

· chittam = of the mind, of the consciousness of the mind-field

Breaches in enlightenment

27 When there are breaks or breaches in that high discrimination, other impressions

arise from the deep unconscious.

(tachchhidresu pratyaya antarani samskarebhyah)

· tachchhidresu = in the intervals, breaks, gaps, between

· pratyaya = the cause, the feeling, causal or cognitive principle, notion, content

of mind, presented idea, cognition

· antarani = other

· samskarebhyah = deep impressions, imprints in the unconscious, deepest

habits, subliminal activators, traces

28 The removal of those interfering thought patterns is by the same means by which

the original colorings were removed.

(hanam esam kleshavat uktam)

· hanam = removal

· esam = their

· kleshavat = like the previous colorings

· uktam = as has been described

Perpetual enlightenment

29 When there is no longer any interest even in omniscience, that discrimination

allows the samadhi, which brings an abundance of virtues like a rain cloud brings rain.

(prasankhyane api akusidasya sarvatha viveka khyateh dharma-meghah samadhih)

· prasankhyane = highest knowledge, omniscience

· api = even

· akusidasya = having no interest remaining

· sarvatha = constant, in every way, always

· viveka-khyateh = discriminative knowledge (viveka = discriminative,

discernment; khyateh = knowledge, correct cognition, clarity, awareness)

· dharma-meghah= rain cloud of virtues (dharma = form, quality, virtues;

meghah = cloud)

· samadhih = deep absorption of meditation, entasy

30 After that dharma-meghah samadhi, the colorings of the kleshas and the karmas

are removed.

(tatah klesha karma nivrittih)

· tatah = thereafter

· klesha = colored, painful, afflicted, impure

· karma = actions stemming from the deep impressions of samskaras

· nivrittih = cease, discontinue, remove

Knowables become few

31 Then, by the removal of those veils of imperfection, there comes the experience

of the infinite, and the realization that there is almost nothing to be known.

(tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam)

· tada = then

· sarva = all

· avarana = veils, coverings

· mala = imperfections

· apetasya = removed

· jnanasya = knowledge

· anantyat = infinite

· jneyam = to be known

· alpam = little, almost nothing

Gunas and liberation or Kaivalya

32 Also resulting from that dharma-meghah samadhi (4.29), the three primary

elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into

further transformations, and recede back into their essence.

(tatah kritarthanam parinama krama samaptih gunanam)

· tatah = then, by that

· krita = fulfilled

· arthanam = purpose

· parinama = transition, transformation, of change, result, consequence,

mutative effect, alteration (2.15, 3.9-3.16)

· krama = sequence, succession, order (3.15)

· samaptih = terminate, end

· gunanam = elements, prime qualities, constituents, attributes; (three gunas of

sattvas, rajas, tamas)

33 The sequencing process of moments and impressions corresponds to the

moments of time, and is apprehended at the end point of the sequence.

(ksana pratiyogi parinama aparanta nigrahyah kramah)

· ksana = moments

· pratiyogi = uninterrupted succession

· parinama = transition, transformation, of change, result, consequence,

mutative effect, alteration

· aparanta = end point, at the end

· nigrahyah = recognizable, apprehensible, comprehensible

· kramah = succession, process, course, order, series

34 When those primary elements involve, or resolve themselves back into that out

of which they emerged, there comes liberation, wherein the power of pure

consciousness becomes established in its true nature.

(purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va

chiti shaktih iti)

· purusha = pure consciousness, Self

· artha = purpose, meaning

· sunyanam = devoid

· gunanam = elements, prime qualities, constituents, attributes; (three gunas of

sattvas, rajas, tamas)

· pratiprasavah = involution, resolve, recede

· kaivalyam = absolute freedom, liberation, enlightenment (2.25)

· svarupa = own form

· pratistha = established

· va = or

· chiti = consciousness

· shaktih = power

· iti = the end, finis (to denote the end of the teachings)