janmaushadhi-mantra-tapah-samadhijah siddhayah

1. Spiritual powers (siddhis) are inborn and activated by herbs, incantations, austerities or meditative absorption (samadhi). (163)

jaty-antara-parinamah prakrity-apurat

2. Transformation from one species or state of existence into another is made possible through the overflow of natural tendencies and forces. (164)

nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat

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)

nirmana-chittany asmita-matrat

4. Many minds are produced solely by the power of egoism or selfhood. (166)

pravritti-bhede prayojakam chittam ekam anekesham

5. The one mind is directing many minds in their multiple activities. (167)

tatra dhyanajam anashayam

6. Of these, the mind born of meditation is devoid of mental deposits or latent impressions. (168)

karmashuklakrishnam yoginas trividham itaresham

7. The actions of yogins are neither white nor black, while those of others are of three kinds. (169)

tatas tad-vipakanugunanam evabhivyaktir vasananam

8. From these, only those tendencies are manifested for which the conditions are favourable for fruition. (170)

jati-desha-kala-vyavahitanam apy anantaryam smriti-sanskarayor ekarupatvat

9. Although separated by class, locality and time, there is an immediate succession of memories and tendencies which are identical in form. (171)

tasam anaditvam chashisho nityatvat

10. And there is no temporal beginning for those tendencies, owing to the constant persistence of desire or the will to live. (172)

hetu-phalashrayalambanaih sangrihitatvad esham abhave tad-abhavah

11. As they are bound together by cause and effect, substratum and support, they cease to exist when these disappear. (173)

atitanagatam svarupato "sty adhva-bhedad dharmanam

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)

te vyakta-sukshmah gunatmanah

13. They, whether manifest or unmanifest, are of the nature of gunasor potencies. (175)

parinamaikatvad vastu-tattvam

14. The essential nature of the object consists in the identity and uniqueness of the transformation. (176)

vastu-samye chitta-bhedat tayor vibhaktah panthah

15. Though the object is the same, the cognition is different, owing to the diversity and distinctness of states of being. (177)

na chaika-chitta-tantram vastu tad-apramanakam tada kim syat

16. Nor is an object dependent on one mind. What would become of it when not cognized by that mind? (178)

tad-uparagapekshitvach chittasya vastu jnatajnatam

17. An object is known or not known according as the mind is coloured and attracted by it or not. (179)

sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat

18. The modifications of the mind are always known to its master, owing to the immutability of the Self (purusha). (180)

na tat svabhasam drishyatvat

19. Nor is the mind self-luminous, since it can be seen as an object. (181)

eka-samaye chobhayanavadharanam

20. Nor can it be both cognizer and cognized at the same time. (182)

chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha

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)

chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam

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)

drashtri-drishyoparaktam chittam sarvartham

23. Consciousness, coloured by the Seer and the seen, is all-comprehensive. (185)

tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat

24. Though variegated by countless impressions, the mind exists for another (purusha), for it acts in association. (186)

vishesha-darshina atma-bhava-bhavana-vinivrittih

25. For the discerning Seer there is complete cessation of identification of mental states with the consciousness of the Self (atman). (187)

tada hi viveka-nimnam kaivalya-pragbharam chittam

26. Verily, then, the mind becomes serenely bent towards discrimination and is borne onwards towards total emancipation (kaivalya). (188)

tach-chidreshu pratyayantarani sanskarebhyah

27. During intervals other thoughts will arise through the force of former impressions. (189)

hanam esham kleshavad uktam

28. Their removal is like that of the afflictions (kleshas) already mentioned. (190)

prasankhyane "py akusidasya sarvatha viveka-khyater dharma-meghah samadhih

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)

tatah klesha-karma-nivrittih

30. Then comes the cessation of afflictions (kleshas) and works (karma). (192)

tada sarvavarana-malapetasya jnanasyanantyaj jneyam alpam

31. Then all veils and stains being removed, his knowledge becoming infinite, little remains to be known. (193)

tatah kritarthanam parinama-krama-samaptir gunanam

32. Then the three gunas having fulfilled their purpose, the process of transformation comes to an end. (194)

kshana-pratiyogi parinamaparanta-nirgrahyah kramah

33. Succession is the uninterrupted sequence of moments and is fully apprehended at the final stage. (195)

purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va chiti-shakter iti

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)

kaivalya nirvanayoh purnaikyam

35. There is complete identity of emancipation (kaivalya) and supreme peace (nirvana). (197)

kaivalyam dharman dharminah purushasya

36. Emancipation (kaivalya) is the state which subsists in the Self (purusha). (198)

kaivalye akhile vishve purusha-darshanam purushe chakhila vishva-darshanam

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)

sagunam satchidanandam nirgunam chatatah param tatvam iti

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
by Raghavan Iyer