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Kaivalya Pāda

On liberation · 34 of 34 sutras

  1. 4.1जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयःjanmauṣadhi-mantra-tapaḥ-samādhi-jāḥ siddhayaḥThe attainments arise from birth, herbs, mantras, austerity, or absorption.
  2. 4.2जात्यन्तरपरिणामः प्रकृत्यापूरात्jāty-antara-pariṇāmaḥ prakṛty-āpūrātTransformation into another kind of birth comes about through the overflowing of primal nature.
  3. 4.3निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्nimittam aprayojakaṃ prakṛtīnāṃ varaṇa-bhedas tu tataḥ kṣetrikavatAn incidental cause does not directly impel the natural tendencies; it merely removes a barrier, like a farmer letting water flow.
  4. 4.4निर्माणचित्तान्यस्मितामात्रात्nirmāṇa-cittāny asmitā-mātrātCreated minds arise from pure egoity alone.
  5. 4.5प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्pravṛtti-bhede prayojakaṃ cittam ekam anekeṣāmThough their activities differ, one original mind directs the many created minds.
  6. 4.6तत्र ध्यानजमनाशयम्tatra dhyāna-jam anāśayamOf these, the mind born of meditation is free from the karmic deposit.
  7. 4.7कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्karmāśuklākṛṣṇaṃ yoginas tri-vidham itareṣāmThe yogi's action is neither white nor black; for others it is of three kinds.
  8. 4.8ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्tatas tad-vipākānuguṇānām evābhivyaktir vāsanānāmFrom that karma, only those latent tendencies manifest which match its ripening.
  9. 4.9जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्jāti-deśa-kāla-vyavahitānām apy ānantaryaṃ smṛti-saṃskārayor eka-rūpatvātThough separated by birth, place, and time, there is continuity between memory and latent impression, because the two are identical in form.
  10. 4.10तासामनादित्वं चाशिषो नित्यत्वात्tāsām anāditvaṃ cāśiṣo nityatvātThese tendencies are beginningless, since the will-to-live is perpetual.
  11. 4.11हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावःhetu-phalāśrayālambanaiḥ saṃgṛhītatvād eṣām abhāve tad-abhāvaḥSince they are held together by cause, effect, substratum, and object, when these disappear the tendencies disappear too.
  12. 4.12अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्atītānāgataṃ svarūpato 'sty adhva-bhedād dharmāṇāmThe past and the future exist in their own essence; properties differ according to their path in time.
  13. 4.13ते व्यक्तसूक्ष्मा गुणात्मानःte vyakta-sūkṣmā guṇātmānaḥWhether manifest or subtle, they are of the nature of the guṇas.
  14. 4.14परिणामैकत्वाद्वस्तुतत्त्वम्pariṇāmaikatvād vastu-tattvamThe reality of an object rests on the uniqueness of its transformation.
  15. 4.15वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाःvastu-sāmye citta-bhedāt tayor vibhaktaḥ panthāḥThough the object is the same, mind and object follow separate paths, since different minds perceive it differently.
  16. 4.16न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्na caika-citta-tantraṃ vastu tad apramāṇakaṃ tadā kiṃ syātAn object does not depend on a single mind; for if it were unperceived by that mind, what would it then be?
  17. 4.17तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्tad-uparāgāpekṣitvāc cittasya vastu jñātājñātamAn object is known or unknown depending on whether it colours the mind.
  18. 4.18सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्sadā jñātāś citta-vṛttayas tat-prabhoḥ puruṣasyāpariṇāmitvātThe modifications of the mind are always known to the Self, their lord, because the Self is changeless.
  19. 4.19न तत्स्वाभासं दृश्यत्वात्na tat svābhāsaṃ dṛśyatvātThe mind is not self-luminous, since it is itself something perceived.
  20. 4.20एकसमये चोभयानवधारणम्eka-samaye cobhayānavadhāraṇamAnd it cannot cognize both itself and its object at the same moment.
  21. 4.21चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्चcittāntara-dṛśye buddhi-buddher atiprasaṅgaḥ smṛti-saṃkaraś caIf one mind were perceived by another, there would be an endless regress of cognitions and a confusion of memories.
  22. 4.22चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्citer apratisaṃkramāyās tad-ākārāpattau sva-buddhi-saṃvedanamPure consciousness does not move; when the mind takes on its form, awareness of the Self arises.
  23. 4.23द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārthamColoured by both the seer and the seen, the mind comprehends everything.
  24. 4.24तदसंख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात्tad asaṃkhyeya-vāsanābhiś citram api parārthaṃ saṃhatya-kāritvātThough variegated by countless tendencies, the mind exists for another, since it acts only in combination.
  25. 4.25विशेषदर्शिन आत्मभावभावनाविनिवृत्तिःviśeṣa-darśina ātma-bhāva-bhāvanā-vinivṛttiḥFor one who sees the distinction, brooding over the nature of the self comes to an end.
  26. 4.26तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्tadā viveka-nimnaṃ kaivalya-prāg-bhāraṃ cittamThen the mind inclines toward discernment and gravitates toward liberation.
  27. 4.27तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यःtac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥIn the gaps of that discernment, other cognitions arise from past impressions.
  28. 4.28हानमेषां क्लेशवदुक्तम्hānam eṣāṃ kleśavad uktamTheir removal is said to be like that of the afflictions.
  29. 4.29प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिःprasaṃkhyāne 'py akusīdasya sarvathā viveka-khyāter dharma-meghaḥ samādhiḥFor one who seeks no reward even in the highest meditation, from constant discernment comes the 'cloud of virtue' absorption.
  30. 4.30ततः क्लेशकर्मनिवृत्तिःtataḥ kleśa-karma-nivṛttiḥFrom that follows the cessation of the afflictions and of karma.
  31. 4.31तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम्tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpamThen, knowledge freed of all covering impurity becomes infinite, and little remains to be known.
  32. 4.32ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम्tataḥ kṛtārthānāṃ pariṇāma-krama-samāptir guṇānāmFrom that, the guṇas, having fulfilled their purpose, end their sequence of transformations.
  33. 4.33क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमःkṣaṇa-pratiyogī pariṇāmāparānta-nirgrāhyaḥ kramaḥSequence, correlative to moments, is grasped only at the end of a transformation.
  34. 4.34पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरितिpuruṣārtha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktir itiWhen the guṇas, now devoid of purpose for the Self, resolve back into their source, that is liberation — the establishment of pure consciousness in its own nature.