Book 4

Yoga‎ > ‎Patanjali's Yoga Sutras - A Comparison‎ > ‎

<Book 3

कैवल्यपाद
[RS] YOGA-SUTRA 4 - KAIVALYA PADA: ABOUT LIBERATION
[JW] BOOK FOURTH - ISOLATION
[SS] KAIVALYA PADA - Portion on Absoluteness
[EB] ABSOLUTE INDEPENDENCE

Substances and subconsciousness
iv. 1 - 13. Correspondence between imperceptible forms of substance and latent impressions of concentrated states.

iv. 1. Perfections proceed from birth or from drugs or from spells or from self-castigation or from concentration.

iv. 2. The mutation into another birth is the result of the filling in of the evolving-cause.

iv. 3. The efficient cause gives no impulse to the evolving-causes but [the mutation] follows when the barrier [to the evolving cause] is cut, as happens with the peasant.

iv. 4. Created mind-stuffs may result from the sense-of-personality and from this alone.

iv. 5. While there is a variety of actions, the mind-stuff which impels the many is one.

iv. 6. Of these [five perfections] that which proceeds from contemplation leaves no latent-deposit.

iv. 7. The yogin's karma is neither-white-nor-black; [the karma] of others is of three kinds.

iv. 8. As a result of this there follows the manifestation of those subconscious-impressions only which correspond to the fruition of their [karma].

iv. 9. There is an uninterrupted-causal-relation [of subconscious impressions], although remote in species and point-of-space and moment-of-time, by reason of the correspondence between memory and subliminal-impressions.

iv. 10. Furthermore the [subconscious-impressions] have no beginning [that we can set in time] since desire is permanent.

iv. 11. Since [subconscious-impressions] are associated with cause and motive and mental-substrate and stimulus, if these cease to be, then those [subconscious impressions] cease to be.

iv. 12. Past and future as such exist; [therefore subconscious impressions do not cease to be]. For the different time forms belong to the external-aspects.

iv. 13. These [external-aspects with the three time-forms] are phenomenalized [individuals] or subtile [generic-forms] and their essence is the aspects (guna).

Polemic against Idealism
iv. 14 - 23. Knowledge of the stream of consciousness is impossible unless it be a permanent order as contrasted with a succession of transient appearances.

iv. 14. The that-ness of a thing is due to a singleness of mutation.

iv. 15. Because, while the [physical] thing remains the same, the mind-stuffs are different, [therefore the two are upon] distinct levels of existence.

iv. 16. And a thing is not dependent upon a single mind-stuff, [for then in certain cases] it could not be proved [by that mind-stuff], [and] then what would it be?

iv. 17. A thing is known or not known by virtue of its affecting [or not affecting] the mind-stuff.

iv. 18. Unintermittently the Master of that [mind-stuff] knows the fluctuations of mind-stuff [and thus] the Self undergoes-no-mutations.

iv. 19. It does not illumine itself, since it is an object-for-sight.

iv. 20. And there cannot be a cognition of both [thinking-substance and thing] at the same time.

iv. 21. If [one mind-stuff] were the object-for-sight for another, there would be an infinite regress from one thinking-substance to another thinking-substance as well as confusion of memory.

iv. 22. The Intellect (citi) which unites not [with objects] is conscious of its own thinking-substance when [the mind-stuff] takes the form of that [thinking-substance by reflecting it].

iv. 23. Mind-stuff affected by the Seer and by the object-for-sight [leads to the perception of] all intended objects.

Complete Self realization of the Self
iv. 24 - 34. All hindrances subside; all acts of the Self are spontaneous and free; absence of limitations which thwart one who wishes to attain the ultimate ideal of his own nature.

iv. 24. This [mind-stuff], although diversified by countless subconscious impressions exists for the sake of another, because its nature is to produce [things as] combinations.

iv. 25. For him who sees the distinction, pondering upon his own states-of-being ceases.

iv. 26. Then the mind-stuff is borne down to discrimination onward towards Isolation.

iv. 27. In the intervals of this [mind-stuff] there are other presented-ideas [coming] from subliminal-impressions.

iv. 28. The escape from these [subliminal-impressions] is described as being like [the escape from] the hindrances.

iv. 29. For one who is not usurious even in respect of Elevation, there follows in every case as a result of discriminative discernment the concentration [called] Rain-cloud of [knowable] things.

iv. 30. Then follows the cessation of the hindrances and of karma.

iv. 31. Then because of the endlessness of knowledge from which all obscuring defilements have passed away, what is yet to be known amounts to little.

iv. 32. When as a result of this the aspects (guna) have fulfilled their purpose, they attain to the limit of the sequence of mutations.

iv. 33. The positive correlate to the moment, recognized as such at the final limit of the mutation is a sequence.

iv. 34. Isolation is the inverse generation of the aspects, no longer provided with a purpose by the Self or it is the Energy of Intellect grounded in itself.

Subpages (34): View All

Comments