Kaivalya Pada: Total Liberation | The Yoga Sutras | Book IV

Author:

Patanjali

Book IV - Kaivalya - Total Liberation

IV.1 Mystic powers arise from birth, herbs, sacred chants, tapas (self-discipline), or samadhi (absorption)

IV.2 The changes that take place in other births comes from the recycling of matter in prakriti.

IV.3 Prakriti was not created by an instrument but originated from piercing the veil, like a farmer.

IV.4 Minds are created from ego alone.

IV.5 The is one mind among the many, which is the director of the various activities.

IV.6 From these, the one born of meditation, is without the storehouse of karma.

IV.7 The karma of a yogi is neither white nor black. For all others there are three types.

IV.8 Of these, the karma that bears fruit manifests in accordance with the samskaras (subliminal impressions).

IV.9 Even though the type of birth, place, and time may be different, the samskaras (subliminal impressions) are uninterrupted and remain continuous across lives because of the oneness of identity.

IV.10 They have no beginning because of eternal desire.

IV.11 Because they are being held together and supported by the matrix by cause and effect, in the absence of one is the absence of the other.

IV.12 The past and future exist in this reality because the path differs in the characteristics.

IV.13 The past, present, and future are manifest, having the nature of the gunas.

IV.14 The reality of things comes from the unity in transformation.

IV.15 An object, while remaining the same, there are many different perceptions because of the difference between the object and the mind.

IV.16 An object is not dependent upon a single mind, for if that one mind does not perceive it, then what happens to it?

IV.17 Whether an object is perceived or not perceived is colored by characteristics of the mind.

IV.18 The fluctuations of the mind are always apparent to its master because the purusha is unchanging.

IV.19 The mind is not self illuminating because of its nature of perception.

IV.20 The mind cannot perceive the subject. and object at once.

IV.21 When another mind is seem, there is an infinite number of intelligence being known by other intelligence, and a mixing of memory.

IV.22 Upon assuming the reflection of. the unchanging consciousness, one's own intelligence becomes conscious.

IV.23 The mind, colored by the seer and the seen, understands everything.

IV.24 Even with the mind's desires, it remains in existence for the sake of another because it is together by another.

IV.25 One who sees the distinction between the seer and the self ceases meditation on the nature of the self.

IV.26 Then the mind, inclined toward discrimination, gravitates toward liberation.

IV.27 In the meantime, thoughts may arise due to latent impressions.

IV.28 Remove them in the same way as described for the kleshas.

IV.29 Even in the attainment of the highest reward, remain in discriminative discernment, in dharma-megha, a cloud of virtue.

IV.30 From that, all kleshas (impediments) and karmas cease.

IV.31 Then all the coverings and impurities to knowledge. are totally removed and there is almost nothing that cannot be known.

IV.32 Then the gunas cease their ongoing transformation because their purpose has been completed.

IV.33 The progression of moments can only be recognized at the end of their transformations.

IV.34 Ultimate liberation is when the gunas, having completed their purpose for the purusha, are recycled into prakriti. The power of pure consciousness rests in its own true nature.

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