KAIVALYA PADA: YOGA SUTRAS BOOK IVYOGA SUTRAS KAIVALYA PADA BOOK IV janmaushadhi-mantra-tapah-samadhijah siddhayah 1. Spiritual powers (siddhis) are inborn and activated by herbs, incantations, austerities or meditative absorption (samadhi). (163) 2. Transformation from one species or state of existence into another is made possible through the overflow of natural tendencies and forces. (164) 3. The instrumental cause does not produce the essential modification or movement of natural tendencies; it merely pierces through obstructions, just like the farmer in the field. (165) 4. Many minds are produced solely by the power of egoism or selfhood. (166) 5. The one mind is directing many minds in their multiple activities. (167) 6. Of these, the mind born of meditation is devoid of mental deposits or latent impressions. (168) 7. The actions of yogins are neither white nor black, while those of others are of three kinds. (169) 8. From these, only those tendencies are manifested for which the conditions are favourable for fruition. (170) 9. Although separated by class, locality and time, there is an immediate succession of memories and tendencies which are identical in form. (171) 10. And there is no temporal beginning for those tendencies, owing to the constant persistence of desire or the will to live. (172) 11. As they are bound together by cause and effect, substratum and support, they cease to exist when these disappear. (173) 12. The past and the future subsist in their true nature, while the variation in properties is owing to differences of phase and direction. (174) 13. They, whether manifest or unmanifest, are of the nature of gunasor potencies. (175) 14. The essential nature of the object consists in the identity and uniqueness of the transformation. (176) 15. Though the object is the same, the cognition is different, owing to the diversity and distinctness of states of being. (177) 16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? (178) 17. An object is known or not known according as the mind is coloured and attracted by it or not. (179) 18. The modifications of the mind are always known to its master, owing to the immutability of the Self (purusha). (180) 19. Nor is the mind self-luminous, since it can be seen as an object. (181) 20. Nor can it be both cognizer and cognized at the same time. (182) 21. If the mind were to be seen by another within, there would be an endless series of perceiving minds and a commingling of memories. (183) 22. Knowledge of its own nature through self-cognition comes when consciousness assumes that form in which it does not move from place to place. (184) 23. Consciousness, coloured by the Seer and the seen, is all-comprehensive. (185) 24. Though variegated by countless impressions, the mind exists for another (purusha), for it acts in association. (186) 25. For the discerning Seer there is complete cessation of identification of mental states with the consciousness of the Self (atman). (187) 26. Verily, then, the mind becomes serenely bent towards discrimination and is borne onwards towards total emancipation (kaivalya). (188) 27. During intervals other thoughts will arise through the force of former impressions. (189) 28. Their removal is like that of the afflictions (kleshas) already mentioned. (190) 29. From constant and continuous discriminative knowledge, without any selfish attachment even towards the highest illumination, comes the meditative absorption (samadhi) known as the rain-cloud of righteousness (dharma-megha). (19l) 30. Then comes the cessation of afflictions (kleshas) and works (karma). (192) 31. Then all veils and stains being removed, his knowledge becoming infinite, little remains to be known. (193) 32. Then the three gunas having fulfilled their purpose, the process of transformation comes to an end. (194) 33. Succession is the uninterrupted sequence of moments and is fully apprehended at the final stage. (195) 34. Emancipation (kaivalya) comes when the gunas, becoming devoid of any motive for action for the Self (purusha), are reabsorbed into latency. In this state the Self (purusha) is established in its own nature, which is the energy of pure consciousness or cosmic ideation. (196) 35. There is complete identity of emancipation (kaivalya) and supreme peace (nirvana). (197) 36. Emancipation (kaivalya) is the state which subsists in the Self (purusha). (198) 37. In the state of emancipation there is the vision of the Self in the entire cosmos and of the cosmos in the Self. (199) 38. Absolute Existence, Consciousness and Bliss constitute the plenitude of the Self, and beyond these is the Attributeless Self. (200)
Yoga Sutras IV Hermes, August 1987 |