4.1 janmau ‘ṣadhi mantra tapaḥ samādhijāḥ siddhayaḥ
Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.
4.2 jāty antara pariṇāmaḥ prakṛtyā ‘pūrāt
Transformation into another state is by the directed by the quality with which one’s whole being is saturated
4.3 nimittaṁ aprayojakaṁ prakṛtīnāṁ varaṇa bhedas tu tataḥ kṣetrikavat
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 nirmāṇa cittāny asmitā mātrāt
Created minds arise from egoism alone.
4.5 pravṛtti bhede prayojakaṁ cittaṁ ekam anekeṣāṁ
There being difference of interest, one mind is the director of many minds.
4.6 tatra dhyānajam anāśayaṁ
Of these, the mind born of concentrated insight is free from the impressions.
4.7 karmā ‘śuklā ‘kṛṣṇaṁ yoginas trividham itareṣāṁ
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 ‘nuguṇānāṁ evā ‘bhivyakttir vāsanānāṁ
From them proceed the development of the tendencies which bring about the fruition of actions.
4.9 jāti deśa kāla vyavahitānāṁ apy ānantaryaṁ smṛti saṁskārayor 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 tāsāṁ anāditvaṁ cā ‘śiṣo nityatvāt
The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.
4.11 hetu phalā ‘śrayā ‘laṁbanaih samgṛhītatvād eṣāmabhāve tad abhāvaḥ
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 ‘laṁbanaih samgṛhītatvād eṣāmabhāve tad abhāvaḥ
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 guṇātmanaḥ
Whether subtle or obvious they are of the nature of the attributes.
4.14 pariṇāmai ‘katvād vastu tattvaṁ
Things assume reality because of the unity maintained within that modification.
4.15 vastu sāṁye citta bhedāt tayor vibhakttaḥ panthāḥ
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 cittatantraṁ vastu tad apramāṇakaṁ tadā kiṁ 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 ‘pekṣitvāc cittasya vastu jñātā ‘jñātaṁ
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 vṛttayas tat prabhoḥ puruṣasyā ‘pariṇāmitvāt
The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.
4.19 na tat svābhāsaṁ dṛśyatvāt
Nor is the mind self-luminous, as it can be known.
4.20 ekasamaye co ‘bhayā ‘navadhāraṇaṁ
It is not possible for the mind to be both the perceived and the perceiver simultaneously.
4.21 cittā ‘ntara dṛśye buddhi buddher atiprasaṅgaḥ smṛti saṁkaraś 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 apratisaṁkramāyās tad ākārā ‘pattau sva buddhi saṁvedanaṁ
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 dṛśyo ‘parakttaṁ cittaṁ sarvārthaṁ
The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).
4.24 tad asaṁkhyeya vāsanābhiś citram api parārthaṁ saṁhatyakāritvāt
Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.
4.25 viśeṣa darśina ātmabhāva bhāvanā vinivṛttiḥ
For one who sees the distinction, there is no further confusing of the mind with the self.
4.26 tadā vivekaniṁnaṁ kaivalya prāgbhāraṁ cittaṁ
Then the awareness begins to discriminate, and gravitates towards liberation.
4.27 tac chidreṣu pratyayā ‘ntarāṇi saṁskārebhyaḥ
Distractions arise from habitual thought patterns when practice is intermittent.
4.28 hānam eṣāṁ kleśavad ukttaṁ
The removal of the habitual thought patterns is similar to that of the afflictions already described.
4.29 prasaṁkhyāne ‘py akusīdasya sarvathā viveka khyāter dharma meghaḥ
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 tataḥ kleśa karma nivṛttiḥ
From this there follows freedom from cause and effect and afflictions.
4.31 tadā sarvā ‘varaṇa malāpetasya jñānasyā ‘nantyāj jñeyam alpaṁ
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 tataḥ kṛtārthānāṁ pariṇāmakrama samāptir guṇānāṁ
Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.
4.33 kṣaṇa pratiyogī pariṇāmā ‘parānta nirgrāhyaḥ kramaḥ
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 puruṣārtha śūnyānāṁ guṇānāṁ prati prasavaḥ kaivalyaṁ 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.