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Pātañjala Yoga Sūtras • Chapter 04

Kaivalya Pāda

कैवल्यपादः

Portion on Absolute Freedom & Liberation

Total: 34 Verses • Citations: YS 4.1–34 • 11 Lexicon Terms
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
English Translation
Perfections are attained through birth, herbs, mantras, austerity, and samadhi
व्याख्या / Traditional Commentary & Notes
Supernatural Powers (siddhayaḥ) arise through (jāḥ) birth (janma), herbs (auṣadhi), mantra-s (mantra), austerities (tapas) (or) perfect concentration (samādhi)
जात्यन्तरपरिणामः प्रकृत्यापूरात्
English Translation
Transformation into another kind (species) is brought about by the filling in of nature
व्याख्या / Traditional Commentary & Notes
The transformation (pariṇāmaḥ) into other (antara) species (jāti) occurs through the filling in (āpūrāt) of essential nature (prakṛti)
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्
English Translation
The incidental cause does not directly induce transformations; it only removes the obstacles, like a farmer irrigating his field
व्याख्या / Traditional Commentary & Notes
Cause (nimittam) (does not set) the essential natures (prakṛtīnām) into motion (aprayojakam) but (tu) it breaks down (bhedaḥ) the barrier (or mound) (varaṇa). For that reason (tatah), it is like (vat) the farmer (kṣetrika) (who breaks down a barrier or mound so that the water may flow into his field)
निर्माणचित्तान्यस्मितामात्रात्
English Translation
Created minds arise from the ego alone
व्याख्या / Traditional Commentary & Notes
I understand that created minds (nirmāṇa cittāni) are born from the pure sense of I (asmitā)
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्
English Translation
One mind is the driving force behind different activities in many minds
व्याख्या / Traditional Commentary & Notes
My single mind (ekam cittam) sets the many created minds (anekeṣām) into motion during their various activities (pravṛttibhede)
तत्र ध्यानजमनाशयम्
English Translation
There, the mind born of meditation is free from impressions
व्याख्या / Traditional Commentary & Notes
Among these created minds (tatra), those born through meditation (dhyānajam) are without latent impressions (anāśayam)
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्
English Translation
For a yogi, actions are neither white nor black, while for others they are of three kinds
व्याख्या / Traditional Commentary & Notes
The actions (karma) as a Yogi (yoginaḥ) are neither white (aśukla) nor black (akṛṣṇa), unlike the threefold (trividham) nature of others actions (itareṣām)
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्
English Translation
From that, the manifestation of the tendencies that are in accordance with the ripening of karma occurs
व्याख्या / Traditional Commentary & Notes
Thus, from those three types of actions (tataḥ), the manifestations (abhivyaktiḥ) of latent tendencies (vāsanānām) arise, suited (anuguṇānām) to the results (vipāka) of those actions
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्
English Translation
The continuity of memories and latent impressions persists, even if they are separated by differences in birth, place, or time, because they share a common essence
व्याख्या / Traditional Commentary & Notes
Because of the similarity (ekarūpatvāt) between memory (smṛti) and latent impressions (saṁskāra), I find that their emergence is immediate (anantaryam), even though separated (vyavahitānām) by birth (jāti), place (deśa), or time (kāla)
तासामनादित्वं चाशिषो नित्यत्वात्
English Translation
These latent impressions have no beginning and are eternal because the desire for self-preservation is eternal
व्याख्या / Traditional Commentary & Notes
Seeing that the desire for self-welfare (āśiṣaḥ) is eternal (nityatvāt), those latent tendencies (Vāsanā-s) (tāsām) from which it emerges are also (ca) beginningless (anāditvam)
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः
English Translation
These (impressions) are held together by cause, effect, support, and object; when these are absent, the impressions are absent
व्याख्या / Traditional Commentary & Notes
Since latent tendencies (Vāsanā-s) are held together (saṅgṛhītatvāt) by cause (hetu), result (phala), refuge (āśraya), and supporting objects (ālambanaiḥ), in the absence (abhāve) of these factors (eṣām), there is also an absence (abhāvaḥ) of those tendencies (tat)
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्
English Translation
The past and future exist in their true form; the difference is due to the path taken by the qualities
व्याख्या / Traditional Commentary & Notes
Past (atīta) and future (anāgatam) exist (asti) in their essential forms (svarūpataḥ). The difference is only in the characteristics (dharmāṇām) at different times or phases (adhva)
ते व्यक्तसूक्ष्मा गुणात्मानः
English Translation
These qualities (guṇas) manifest as the gross, subtle, and primal states
व्याख्या / Traditional Commentary & Notes
Those characteristics (te) are both manifest (vyakta) and subtle (sūkṣmāḥ), and they consist (ātmānaḥ) of the three Guṇas (guṇa)
परिणामैकत्वाद्वस्तुतत्त्वम्
English Translation
The object exists as a single reality due to the uniformity of transformation
व्याख्या / Traditional Commentary & Notes
Due to the coincidental (ekatvāt) mutation (pariṇāma) of the three Guṇa-s, an object (vastu) appears to be something real (tattvam)
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः
English Translation
Although the object is the same, it appears differently to different minds
व्याख्या / Traditional Commentary & Notes
Despite the sameness (sāmye) of objects (vastu), there is a different (vibhaktaḥ) path (panthāḥ) to them both (tayoḥ) due to the difference (bhedāt) in minds (citta)
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
English Translation
An object is not dependent on just one mind, otherwise, what would happen if that mind does not perceive it?
व्याख्या / Traditional Commentary & Notes
The object (vastu) is certainly (ca) not (na) dependent (tantram) on only one (eka) mind (citta), because if it were, what (kiṁ) would happen (syāt) when it is not cognized (apramāṇakam) by that mind (tat) at that time (tadā)?
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्
English Translation
An object is known or unknown depending on whether or not it is colored by the mind
व्याख्या / Traditional Commentary & Notes
The object (vastu) is known (jñāta) or unknown (ajñātam) to the mind (cittasya) depending on how (apekṣitvāt) it colors (uparāga) that mind (tat)
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्
English Translation
The activities of the mind are always known to the Seer (puruṣa) because the Seer is unchanging
व्याख्या / Traditional Commentary & Notes
To the Lord (prabhoḥ) of the mind (tat) — Puruṣa (puruṣasya) — the modifications (vṛttayaḥ) of the mind (citta) are always (sadā) known (jñātāḥ) because of Puruṣas immutability (apariṇāmitvāt)
न तत्स्वाभासं दृश्यत्वात्
English Translation
The mind itself is not self-illuminating because it is an object of perception
व्याख्या / Traditional Commentary & Notes
That mind (tat) is not (na) self-illuminating (svābhāsam) since it is a knowable object (dṛśyatvāt)
एकसमये चोभयानवधारणम्
English Translation
The mind cannot perceive two things simultaneously
व्याख्या / Traditional Commentary & Notes
And (ca) there is no cognizance (anavadhāraṇam) of them both — that is, mind and knowable objects (ubhaya) — simultaneously (ekasamaye)
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च
English Translation
If one mind were to perceive another mind, there would be confusion between the intellects and a mix-up of memories
व्याख्या / Traditional Commentary & Notes
If ones mind (citta) were a knowable object (dṛśye) to another (antara) mind, there would be an undue extension (atiprasaṅgaḥ) of Buddhi(s) (buddheḥ) and an intermixture (saṅkaraḥ) of memories (smṛti)
चितेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्
English Translation
The minds awareness of its own intellect arises when the mind does not move from one state to another and takes on the form of the object
व्याख्या / Traditional Commentary & Notes
When Consciousness (citeḥ), though untransmissible (apratisaṅkramā), takes on the form (ākāra) of that — Buddhi (tad) — it becomes the consciousness or intelligence (saṁvedanam) ones own (sva) Buddhi(buddhi)
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्
English Translation
The mind, when colored by both the Seer and the seen, is all-encompassing
व्याख्या / Traditional Commentary & Notes
Mind (cittam), being affected (uparaktam) by both the seer (draṣṭṛ) and the seen (dṛśya), becomes all-comprehensive (sarvārtham)
तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्
English Translation
Although the mind is complex due to countless latent impressions, it functions for the purpose of another (the Seer) because it operates in association with the body and senses
व्याख्या / Traditional Commentary & Notes
That mind (tat) although (api) variegated (citram) by innumerable (asaṅkhyeya) latent impressions (vāsanābhiḥ), exists for another (parārtha) — Puruṣa — since its constituents act (kāritvāt) conjointly (saṁhatya)
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः
English Translation
For one who has seen the distinction, the belief in the mind as the self ceases
व्याख्या / Traditional Commentary & Notes
On seeing (darśinaḥ) the special distinction (viśeṣa)— the Self (ātma) — there arises a cessation (vinivṛttiḥ) of the need to contemplate or ponder over ones own nature (ātmabhāva)
तदा विवेकनिम्नङ्कैवल्यप्राग्भारञ्चित्तम्
English Translation
Then the mind is inclined towards discriminative discernment and gravitates towards liberation
व्याख्या / Traditional Commentary & Notes
Then, the mind (cittam) naturally inclines (nimna) towards the knowledge born of discrimination (viveka) and is drawn (prāgbhāraṁ) towards complete liberation (kaivalya)
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
English Translation
When there are gaps (in the flow of discriminative knowledge), other thoughts arise from latent impressions
व्याख्या / Traditional Commentary & Notes
In the breaches (chidreṣu) of discriminative knowledge (viveka), other mental modifications (pratyaya) arise due to residual impressions (saṁskārebhyaḥ)
हानमेषां क्लेशवदुक्तम्
English Translation
The removal of these (emerging thoughts) is said to be like the removal of afflictions
व्याख्या / Traditional Commentary & Notes
It is said (uktam) (that) the removal (hānam) of these (eṣām) is as (vat) (that of) the Kleśa-s or Afflictions (kleśa)
प्रसङ्ख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः
English Translation
For one who is uninterested even in the highest knowledge, who has reached discriminative discernment in every way, there arises the cloud of virtues (dharmamegha samādhi)
व्याख्या / Traditional Commentary & Notes
For one who, having attained discriminative knowledge (viveka) to the highest degree and at all times (sarvathā), remains disinterested even in omniscience (prasaṅkhyāne), there arises the Cloud of Virtue (dharma-megha) — a unique state of samādhi
ततः क्लेशकर्मनिवृत्तिः
English Translation
From that arises the cessation of the afflictions and actions
व्याख्या / Traditional Commentary & Notes
From that state — the Cloud of Virtue — arises the cessation (nivṛttiḥ) of afflictions (kleśa) and actions (karma)
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्
English Translation
Then, when the impurities that veil knowledge are removed, only a small portion of what is to be known remains
व्याख्या / Traditional Commentary & Notes
Then (tadā), when knowledge (jñānasya), freed from all impurities (mala) and veiling (āvaraṇa), becomes infinite (anantya), what remains to be known (jñeyam) appears to be very little (alpam)
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्
English Translation
Then, the purpose of the gunas, having served their purpose, comes to an end
व्याख्या / Traditional Commentary & Notes
From that state, when the guṇas — the fundamental qualities of Prakṛti — have fulfilled their purpose (kṛtārthānām), there is cessation (samāptiḥ) of their sequential transformation (pariṇāma-krama)
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः
English Translation
The sequence (of transformations) is perceived at the final moment, as it corresponds with each moment
व्याख्या / Traditional Commentary & Notes
The sequence (krama) is perceived (nirgrāhyaḥ) as correlated (pratiyogī) with each moment (kṣaṇa) and is noticeable at the end (aparānta) of transformations (pariṇāma)
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति
English Translation
The dissolution of the guṇas, which are devoid of purpose for the puruṣa, is known as kaivalya, or the establishment in ones own essential nature, or the power of consciousness itself
व्याख्या / Traditional Commentary & Notes
Complete liberation (kaivalyam), or the power (śaktiḥ) of consciousness (citi) firmly established (pratiṣṭhā) in its own true nature (sva-rūpa), occurs when the guṇas — the fundamental qualities of Prakṛti — return to their original source (pratiprasavaḥ). This return happens because they no longer serve any purpose (artha-śūnyānām) for Puruṣa (puruṣa). The final iti indicates the conclusion of this scripture
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