Patanjali Yoga Sutra.

4.1 janmau ‘adhi mantra tapa samādhijā siddhaya

Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.


4.2 jāty antara pariāma praktyā ‘pūrāt

Transformation into another state is by the directed by the quality with which one’s whole being is saturated


4.3 nimitta aprayojaka praktīnā varaa bhedas tu tata ketrikavat

Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.


4.4 nirmāa cittāny asmitā mātrāt

Created minds arise from egoism alone.


4.5 pravtti bhede prayojaka citta ekam anekeā

There being difference of interest, one mind is the director of many minds.


4.6 tatra dhyānajam anāśaya

Of these, the mind born of concentrated insight is free from the impressions.


4.7 karmā ‘śuklā ‘kṛṣṇa yoginas trividham itareā

The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.


4.8 tatas tad vipākā ‘nuguānā evā ‘bhivyakttir vāsanānā

From them proceed the development of the tendencies which bring about the fruition of actions.


4.9 jāti deśa kāla vyavahitānā apy ānantarya smti saskārayor eka rūpatvāt

Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.


4.10 tāsā anāditva cā ‘śio nityatvāt

The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.


4.11 hetu phalā ‘śrayā ‘labanaih samghītatvād eāmabhāve tad abhāva

Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.


4.12 hetu phalā ‘śrayā ‘labanaih samghītatvād eāmabhāve tad abhāva

The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.


4.13 te vyaktta sūksmā guātmana

Whether subtle or obvious they are of the nature of the attributes.


4.14 pariāmai ‘katvād vastu tattva

Things assume reality because of the unity maintained within that modification.


4.15 vastu sāye citta bhedāt tayor vibhaktta panthā

Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.


4.16 na cai ‘ka cittatantra vastu tad apramāaka tadā ki syāt

And if an object known only to a single mind were not cognized by that mind, would it then exist?


4.17 tad uparāgā ‘pekitvāc cittasya vastu jñātā ‘jñāta

An object is known or not known by the mind, depending on whether or not the mind is colored by the object.


4.18 sadā jñātāś citta vttayas tat prabho puruasyā ‘pariāmitvāt

The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.


4.19 na tat svābhāsa dśyatvāt

Nor is the mind self-luminous, as it can be known.


4.20 ekasamaye co ‘bhayā ‘navadhāraa

It is not possible for the mind to be both the perceived and the perceiver simultaneously.


4.21  cittā ‘ntara dśye buddhi buddher atiprasaga smti sakaraś ca

In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.


4.22 citer apratisakramāyās tad ākārā ‘pattau sva buddhi savedana

Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.


4.23 draṣṭṛ dśyo ‘paraktta citta sarvārtha

The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).


4.24 tad asakhyeya vāsanābhiś citram api parārtha sahatyakāritvāt

Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.


4.25 viśea darśina ātmabhāva bhāvanā vinivtti

For one who sees the distinction, there is no further confusing of the mind with the self.


4.26 tadā vivekanina kaivalya prāgbhāra citta

Then the awareness begins to discriminate, and gravitates towards liberation.


4.27 tac chidreu pratyayā ‘ntarāi saskārebhya

Distractions arise from habitual thought patterns when practice is intermittent.


4.28  hānam eā kleśavad uktta

The removal of the habitual thought patterns is similar to that of the afflictions already described.


4.29 prasakhyāne ‘py akusīdasya sarvathā viveka khyāter dharma megha
 samādhi

To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.


4.30 tata kleśa karma nivtti
From this there follows freedom from cause and effect and afflictions.


4.31 tadā sarvā ‘varaa malāpetasya jñānasyā ‘nantyāj jñeyam alpa

The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.


4.32 tata ktārthānā pariāmakrama samāptir guānā

Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.


4.33 kaa pratiyogī pariāmā ‘parānta nirgrāhya krama

What is regarded as continuous succession is  only  a  series  of individual and
independent moments. When the last moment is not apprehended  as  being  part  of  a
continuum, the false notion of succession and therefore of time comes to an end.


4.34 puruārtha śūnyānā guānā prati prasava kaivalya svarūpa pratiṣṭhā vā citiśakttir iti

When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom.

 

Patanjali Yoga Sutras Home : Chapter 1 | Chapter 2 | Chapter 3 | Chapter 4

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