Patanjal Yogasutra Kaivalyapad

पात लयोगसू ािण चतुथ पादः कै व यपादः Fourth Section: On Liberation ज मौषिधम तपःसमािधजाः िस यः॥१॥ Janmauṣadhimantratapaḥsamādhijāḥ siddhayaḥ||1|| Abilities(िस दयः) are congenital (ज मजाः), caused by consuming herbs (औषिधजाः), recitation of certain vocal patterns (म जाः), observing practices for purification (तप ाः) or come as result of the experience of Samadhi (समािधजाः), yogic ecstasy.||1||

जा य तरप रणामः कृ यापूरात्॥२॥ Jātyantarapariṇāmaḥ prakṛtyāpūrāt||2|| The transformation (अ तरप रणामः) in a person (जाित) is a result of abundance (आपूरात्) of natural tendencies ( कृ ित) ||2||

िनिम म योजकं कृ तीनां वरणभेद तु ततः िे कवत्॥३॥ Nimittamaprayojakaṁ prakṛtīnāṁ varaṇabhedastu tataḥ kṣetrikavat||3|| The contributory effort (by the individual) (िनिम म्) does not change (अ योजकम्) his essential nature ( कृ तीनाम्) but (तु) removes barriers (वरणभेदः) (facilitating the process of change) like a farmer ( ेि कवत्) breaking a mound (वरणभेदः – ततः) to allow available water to flow where he wants it.||3||

िनमाणिच ा यि मतामा ात्॥४॥ Nirmāṇacittānyasmitāmātrāt||4|| Individual minds (िच ािन) are created (िनमाण) from the pure universal (मा ात्) Isense (अि मता) ||4||

वृि भेदे योजकं िच मेकमनेकेषाम्॥५॥ Pravṛttibhede prayojakaṁ cittamekamanekeṣām||5|| The uniqueness (एकमनेकेषाम्) of an individual mind (िच म्) is on account of differences (भेदे) in activity ( वृि ), a wish to act, the knowledge of the means and the accomplishment of the object ||5||

त यानजमनाशयम्॥६॥ Tatra dhyānajamanāśayam||6|| There (त ) (In the individual mind) meditation generates ( यानजम्) a state without any residual deposits of actions (अनाशयम्).||6||

कमाशु लाकृ णं योिगनि िवधिमतरे षाम्॥७॥ Karmāśuklākṛṣṇaṁ yoginastrividhamitareṣām||7|| The consequences of actions (कम) of a person who has achieved yoga (योिगनः) are neither white (अशु ल) nor black (अकृ णम्); those of others (इतरे षाम्) are of three varieties (ि िवधम्) ||7||

तत ति पाकानुगुणानामेवािभ ि वासनानाम्॥८॥ Tatastadvipākānuguṇānāmevābhivyaktirvāsanānām||8||

The (तत्), effects of the actions (िवपाक) generate conditions favourable (अनुगुणानाम्) to bringing forth (अिभ ि ः) the latent traits of behaviour. (वासनानाम्)||8||

जाितदेशकाल विहतानाम यान तय मृितसं कारयोरे क प वात्॥९॥ Jātideśakālavyavahitānāmapyānantaryaṁ smṛtisaṁskārayorekarūpatvāt||9|| The similarity between the memory ( मृित) and the latent activating impressions (triggers) (सं कारयोः) results in continuity (आन तयम्) (in latent traits of behaviour) irrespective (अिप) of their generation at different ( विहतानाम्) time (काल), place (देश) or existence (जाित) ||9||

तासामना द वं चािशषो िन य वात्॥१०॥ Tāsāmanāditvaṁ cāśiṣo nityatvāt||10|| As a result of such continuity (िन य वात्), they (तासाम्) (the latent traits) are timeless (अना द वम्) and (च) highly effective (आिशषः) ||10||

हेतुफला याल बनैः स गृहीत वादेषामभावे तदभावः॥११॥ Hetuphalāśrayālambanaiḥ saṅgṛhītatvādeṣāmabhāve tadabhāvaḥ||11|| Since they (the latent traits) are held together (स गृहीत वात्), by cause (हेतु), result (फलः), dependence (आ यः) and support (आल बनैः), as these (एषाम्) disappear (अभावे) so do they (तत्) disappear (अभावः) ||11 ||

अतीतानागतं व पतोऽ य वभेदा माणाम्॥१२॥ Atītānāgataṁ svarūpato'styadhvabhedāddharmāṇām||12|| The past (अतीतः) and the future (अनागतम्) exist (अि त) in their essential forms ( व पतः), their characteristics (धमाणाम्) differ (भेदात्) on account of difference in timelines (अ वन्) ||12||

ते सू मा गुणा मानः॥१३॥ Te vyaktasūkṣmā guṇātmānaḥ||13|| All those forms (ते) are apparent (

) or subtle (सू मा) as a result of different

compositions of (आ मानः) the three primary constituents of the nature (गुणाः) ||13||

प रणामैक वा तुत वम्॥१४॥ Pariṇāmaikatvādvastutattvam||14|| An object appears (व तु) to be real (त वम्) as a result uniqueness (एक वात्) of the transformation (प रणाम) of the three gunas ||14||

व तुसा ये िच भेदा यो वभ ः प थाः॥१५॥ Vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ||15|| An object (व तु) has uniqueness (सा ये) (whereas) the mind (िच ) has multitude of states (भेदात्), they are therefore (तयोः) on completely different (िवभ ः) tracks (प थाः) ||15||

न चैकिच त ं व तु तद माणकं तदा क यात्॥१६॥ Na caikacittatantraṁ vastu tadapramāṇakaṁ tadā kiṁ syāt||16||

Also (च) an object (व तु) is not (न) dependent (त )ं on one (एक) mind (िच ) alone, if it were to be so (तदा), what ( क) would happen ( यात्) to the object if the mind (तत्) does not recognize (अ माणकम्) it? ||16||

तदुपरागापेि वाि य व तु ाता ातम्॥१७॥ Taduparāgāpekṣitvāccittasya vastu jñātājñātam||17|| An object (व तु) is perceived or not ( ाता ातम्) as a result of the expectancy (अपेि

वात्) of the mind (िच

य) to get coloured (उपराग) by that (तत्) ||17||

सदा ाताि वृ य त भोः पु ष याप रणािम वात्॥१८॥ Sadā jñātāścittavṛttayastatprabhoḥ puruṣasyāpariṇāmitvāt||18|| However, as a result immutability (अप रणािम वात्) of the purusha (पु ष य), it’s (तत्) lord and master ( भोः), the behaviour patterns of the mind (िच वृ यः) (तत्) are always (सदा) perceived ( ाताः) (by him) ||18||

न त वाभासं दृ य वात्॥१९॥ Na tatsvābhāsaṁ dṛśyatvāt||19|| Although visible (दृ य वात्), it, the mind, (तत्) is not (न) radiant ( वाभासम्) ||19||

एकसमये चोभयानवधारणम्॥२०॥ Ekasamaye cobhayānavadhāraṇam||20|| (As the mind is perceived by the purusha and the perceivable objects are perceived by the mind) And (च) both (उभयान्) can not be perceived (अवधारणम्) simultaneously (एकसमये) ||20||

िच ा तरदृ ये बुि बु रे ित स गः मृितस कर ॥२१॥ Cittāntaradṛśye buddhibuddheratiprasaṅgaḥ smṛtisaṅkaraśca||21|| If one mind (िच ) were to be perceivable (दृ ये) by another mind (अ तर), there would be uncalled-for contact (अित स गः) between the two intellects (बुि बु ःे ) and cross connection (स कर) of the two memories||21||

िचतेर ितस माया तदाकाराप ौ वबुि संवेदनम् ॥२२॥ Citerapratisaṅkramāyāstadākārāpattau svabuddhisaṁvedanam||22|| Though nothing can be transmitted between the pure awareness, self, (िचतेर ितस

मायाः) and the mind, the intelligence in the mind (बुि ) becomes

aware of (संवेदनम्) itself ( व) by a glimpse (आप ौ) of its existence (तदाकार) ||22||

ृ द ृ योपर ं िच ं सवाथम्॥२३॥ Draṣṭṛdṛśyoparaktaṁ cittaṁ sarvārtham||23|| When simultaneously coloured by (उपर म्) both the seer (

ृ ः) and the seen

(दृ यम्) Mind (िच म्) comprehends everything (सवाथम्) ||23||

तदस येयवासनािभि मिप पराथ संह यका र वात्॥२४॥ Tadasaṅkhyeyavāsanābhiścitramapi parārthaṁ saṁhatyakāritvāt||24|| As a result of this essentially collaborative situation (संह यका र वात्), the mind (तत्) even when (अिप) spotted with (िच म्) innumerable (अस (वासनािभः), exists (अथम्) for the other (पर) (seer) ||24||

येय) latent traits

िवशेषद शनः आ मभावभावनािविनवृि ः॥२५॥ Viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ||25|| On getting a clear glimpse (द शनः) of the pure awareness (िवशेष), the contemplation (भावना) on the nature of own existence (आ मभाव) ceases (िविनवृि ः) ||25||

तदा िववेकिन कै व य ा भारि म्॥२६॥ Tadā vivekanimnaṅkaivalyaprāgbhārañcittam||26|| As a result (तदा), the mind (िच म्), attached (िन म्) to this discernment (िववेक), bows towards ( ा भारम्) absolute freedom (कै व यम्) ||26||

ति छ ेषु यया तरािण सं कारे यः॥२७॥ Tacchidreṣu pratyayāntarāṇi saṁskārebhyaḥ||27|| In the discontinuities (िछ ेषु) of this discernment (तत्), (the mind) may have other (अंतरािण) experiences ( ययः) based on the latent impressions (सं कारे यः) ||27||

हानमेषां लेशवदु म्॥२८॥ Hānameṣāṁ kleśavaduktam||28|| These (एषाम्) need to be eliminated (हानम्) in a similar fashion as (वत्) the causes of pain ( लेष) described earlier (by retracing them back to their sources) ||28||

स यानेऽ यकु सीद य सवथा िववेक यातेधममेघः समािधः॥२९॥ Prasaṅkhyāne'pyakusīdasya sarvathā vivekakhyāterdharmameghaḥ samādhiḥ||29||

He who has no interest (अकु सीद य) even (अिप) in the supreme knowledge ( स

याने) and always maintains proficiency ( यातेः) in the discernment (िववेक)

(experiences) engrossment (समािधः) in the primordial cloud of existence (धममेघः) ||29||

ततः लेशकमिनवृि ः॥३०॥ Tataḥ kleśakarmanivṛttiḥ||30|| Then (ततः) there is final relief (िनवृि ः) from causes of sorrow ( लेश) and consequences of action (कम) ||30||

तदा सवावरणमलापेत य ान यान या ेयम पम्॥३१॥ Tadā sarvāvaraṇamalāpetasya jñānasyānantyājjñeyamalpam||31|| There (तदा) as a result of uncovering of all the impurities (सवावरणमलापेत य), the supreme knowledge extending to infinity ( ान यान यात्), very little (अ पम्) remains to be known and understood (अ

ेयम्) ||31||

ततः कृ ताथानां प रणाम मसमाि गुणानाम्॥३२॥ Tataḥ kṛtārthānāṁ pariṇāmakramasamāptirguṇānām||32|| There (ततः), having achieved the objective (कृ ताथानां), the interplay of transformations (प रणाम म) of the basic qualities of nature (गुणानाम्) comes to a permanent balance (समाि ). ||32||

ण ितयोगी प रणामापरा तिन ा ः मः॥३३॥ Kṣaṇapratiyogī pariṇāmāparāntanirgrāhyaḥ kramaḥ||33||

The correlative ( ितयोगी) sequence ( मः) between the units of time ( ण) and the transformations (प रणामः)that take place then is perceivable (िन ा ः) only at the termination of the processes (अपरा त) ||33||

पु षाथशू यानां गुणानां ित सवः कै व यं व प ित ा वा िचितशि रित॥३४॥ Puruṣārthaśūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpapratiṣṭhā vā citiśaktiriti||34|| The basic qualities of nature, gunas (गुणानाम्), have no further (शू यानां) purpose (अथ) to serve the life giving principle, purusha (पु ष), these return to their original balanced state ( ित सवः). This is complete liberation (कै व यम्) or assuming ( ित ा) the essential form ( व प) by the purusha, shining as pure power (शि ) of consciousness (िचित) ||34|| इित indicates the end of the book

I can not resist the temptation of quoting Swami Vivekananda,

"Nature's [Prakriti's] task is done, this unselfish task which our sweet nurse, Nature, had imposed upon herself. She gently took the self forgetting soul by the hand, as it were, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his lost glory came back, and he remembered his own nature. Then the kind Mother went back the same way she came, for others who have also lost their way in the trackless desert of life. And thus is she working, without beginning and without end. And thus, through, pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self realization."