The Patanjali's Yog Sutra, comprising 195 aphorisms divided into 4 chapters or Pada, provide terse treatment to the complex subject of Yoga and seamlessly covers aspects such as types of yoga, practice of yoga, powers of yoga and the ultimate aim or result of yoga. Kaivalya, which is the ultimate goal of yoga, means solitariness or detachment. The 34 sutras of the fourth chapter deals with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada.
Kaivalya Pada, having 34 sutras (aphorisms) in Sanskrit, Sanskrit transliteration with English translation are explained here. click the Sutra to display or hide description:
JANAM - birth
AUSHADHI - drugs
MANTRA - incantation; a group of words whose constant repetition produces specific results
TAPAH - austerities; purificatory actions; penance
SAMAADHI - trance
JAAH - born of; are the result of
SIDDHIYAH - attainments; occult powers.
The Siddhis are the result of birth; drugs, Mantras, austerities or Samaadhi.
JAATYANTARA- into another class, species or kind
PARINAAMAH - change; transformation
PRAKRITI - Nature which makes, acts, creates; natural tendencies or potentialities
AAPOORAAT - by the filling up or over flow.
The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities
NIMITTAM - incidental cause
APRAYOJAKAM - non-urging; not directly causing
PRAKRITEENAAM - of natural tendencies; of predisposing causes
VARANA - obstactle BHEDAH - piercing through; removal TU on the other hand TATAH - from that
KHSETRIKAVAT - like the farmer.
The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field).
NIRMAANA - created; artificial
CHITTAANI - minds
ASMITAA - egoism; 'I-am-ness'; sense of individuality
MAATRAAT: from alone.
Artificially created minds (proceed) from 'egoism' alone.
PRAVRITTI - activity; pursuit BHEDE - in the difference PRAYOJAKAM - directing; moving CHITTAM - mind EKAM: one ANEKESHAAM - of many. The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.
TATRA - of them
DHYAANAJAM - born of meditation
ANAASHAYAM - free from Sanskaraas or impressions; germless
Of these the mind born of meditation is free from impressions
KARMA - action
ASHUKLA - not white
AKRISHNAM - not black
YOGINAH - of a Yogi
TRIVIDHAM - threefold
ETARESHAAM - of others.
Karmas are neither white nor black (neither good or bad) in the case of Yogis, they are of three kinds in the case of others.
TATAH - thence
TAD-VIPAAKA - their ripening; fruition
ANUGUNAANAAM - accordant; correspondent; favourable EVA - only
ABHIVYAKTIH - manifestation
VAASANAANAAM - of potential desires; of tendencies.
From these only those tendencies are manifested for which the conditions are favourable.
JAATI - word;
DESHA - ((by) locality
KAAL - (by) time
VYAVAHITAANAAM - separated; divided API - even.
AANANTARYAM - sequence; non-interruptions; immediate succession
SMRITI-SANSKAARYOH - of memory and impressions
EKAROOPATVAAT - because of the sameness in appearance or form.
There is the relation of cause and effect even though separated by class, locality and time because memory and impressions are the same in form.
TAASAAM - of them
ANAADITVAM - no beginning
CHA - and; also
AASHISHAH - of the (current of) desire or will to live
NITYATVAAT - because of the eternity or permanence.
And there is no beginning of them, the desire to live being eternal.
HETU - (with) cause
PHALA - effect
AASHRAYA - substratum; that which gives support
AALAMBANAIH - object
SAMGRIHITAATVAAT - because of being bound together
ESHAAM - of these
ABHAAVE - on the disappearance
TAD-ABHAAH - disappearance of them.
Being bound together as cause-effect, substratum-object, the (effects, i.e. Vaasanaas) disappear on their (cause, i.e. Avidyaa) disappearance.
ATEETA - the past
ANAAJATAM - the future exist in their own (real) form.
The difference of Dharmas or properties is on account of the difference of paths. The past and the future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.
TE - they
VYAKTA - manifest
SUKHSMAA - subtle; unmanifest
GUNAATMAANAH - of the nature of Gunas
They, whether manifest or unmanifest, are of the nature of Gunas.
PARINAAMA - transformation; change
EKATVAAT - on account of the uniqueness
VASTU - of the object
TATVAM - the essence; reality.
The essence of the object consists in the uniqueness of transformation (of the Gunas)
VASTUSAAMYE - object being the same
CHITTBHEDAAT - because of there being difference of the mind
TAYOH - of these two
VIBHAKTAH - separate
PATHAAH - path; way of being.
The object being the same the difference in the two (the object and its cognition are due to their (of the minds) separate path.
NA - not
CHA - and
EKA - one
CHITTA - mind
TANTRAM - dependent on
VASTU - an object
TAT - that
APRAMAANAKAM - non-cognized; unwitnessed
TADAA - then
KIM - what
SYAAT - would be; would happen to.
Nor is an object dependent on one mind. What would become of it when not cognized by that mind?
TAD-UPARAAG - the coloring thereby
APEKSHITVAAT - because of needing
CHITTASYA - for the mind; by the, mind
VASTU - an object
JYNAAT - known
AJYNAATAM - unknown.
In consequence of the mind being colored or not colored by it, an object is known or unknown.
SADAA - always
JYNAATAAH - (are) known
CHITTAVRITTYAH - the modifications of the mind
TAT-PRABHOH - of its lord
PURUSHASYA - of the Purusha
APARINAAMITVAAT - on account of the changeless or constancy.
The modifications of the mind are always known to its lord on account of the changeless of the Purusha.
NA - not
TAT - it
SVABHAASAM - self-illuminative
DRISYATVAAT - because of its knowability or perceptibility.
Nor is it self-illuminative, for it is perceptible.
EKASAMAYE - at the same time; simultaneously
CHA - and
UBHAYA - both (opposite sides)
ANAVADHAARANAM - absence of cognizing; non-comprehending.
Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the same time.
CHITTAANTARADRISHYE - in (one mind) being cognizable by another mind
BUDDHIBUDDHEH - cognition of cognitions
ATIPRASANGAH - superfluity of proving to much; reductio ad absurdum
SMRITI - of mememories
SANKARAH - confusion
CHA - and.
If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also.
CHITEH - of the consciousness APRATISAMKRAMAAYAAH - (a - prati - sam - krama) of such as does not pass from place to place TAD-AAKAAR - its form AAPATTOUH - on the assumption (of) SVABUDDHI - self cognition SAMVEDANAM - knowledge (of). Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.
DRASHTRI - the knower
DRISHYA - and the knowable or known
UPARAKTAM - colored (by)
CHITTAM - the mind
SARVAARTHAM - all-apprehending; all including.
The mind colored by the Knower (i.e., the Purusha) and the Known is all-aprehending
VISHESHA - the distinction
DARSHINAH -of him who sees
AATMABHAAVA - consciousness of the Aatmic plane
BHAAVANAA - dwelling in or upon (in mind); reflection
VINIVRITTIH - complete cessation (because of satisfaction).
The cessation (of desire) for dwelling in the consciousness of Aatmaa for one who has seen the distinction
TAD - that
ASAMKHYEYA - innumerable
VAASANAABHI - by Vaasanaas
CHITRAM - variegated
API: although
PARAARTHAM - for the sake of another
SAMHATYACAA-RITVAAT - by reason of acting in collaboration or association.
Though variegated by innumerable Vaasanaas it (the mind) acts for another (Purusha) for it acts in association.
TADAA - then
HI: verily
VIVEKANIMNAM - inclined towards discrimination
KAIVALYAPRAGBHAARAM - heading or gravitation towards Kaivalya
CHITTAM - the mind.
Then, verily, the mind is inclined towards discrimination and gravitating towards Kaivalya.
TACHCHHIDRESHU - in the breaks in it (discrimination)
PRATYAYAANTARAANI - other Pratyayas
SANSKAAREBHYAH - from the force of impressions In the intervals rise other Pratyayas from the force of Sanskararas
HAANAM - removal
ESHAM - of these
KLESHA VAT - like that of the Kleshas or afflictions
UKTAM - has been declared or described.
Their removal like that of Kleshas, as has been described.
PRASAMKHYAANE in the knowledge of the highest meditation API: even
AKUSEEDAASYA - of one who has no interest left
SARVATHAA - in every way; by all means
VIVEKAKHYAATEH - discrimination leading to awareness of Reality
DHARMAMEGHAH - showering the Dharmas; relating to properties
SAMAADHIH - trance.
In the case of one, who is able to maintain a constant state of Vairaagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samaadhi.
TATAH - thence
KLESHAH - afflictions
KARMA - action and its reactions
NIVRITTIH - cessation; freedom from.
Thence follows freedom from Kleshas and Karmas.
TADAA - then
SARVA - all
AAVARAN - that which covers up, veils or distorts
MAL - impurities
APETASYA - devoid of; from which is removed
JYNAANASYA - of knowledge
AANANTYAAT - because of the infinity of
JYNEYAM - the knowable
ALPAM - but little
Then, in consequences of the removal of all obscuration and impurities, that which can be known (through the mind) is but little in comparison with the infinity of knowledge (obtained in Enlightenment).
TATAH - by that; therefore
KRITAARTHAANAAM - having fulfilled their object
PARINAAM - of the changes
KRAMA - process
SAMAAPTIH - the end
GUNAANAAM - of the Gunas or the three fundamental qualities
The three Gunas having fulfilled their object, the process of change (in the Gunas) comes to an end.
KSHANA - moments
PRATIYOGEE - corresponding
PARI NAAM - change
APARAANTA - (at) the final end
NIRGRAAHYAH - entirely apprehensible
KRAMA - process; succession.
The process, corresponding to moments which become apprehensible at the final end of transformation (of the Gunas), is Kramah.
PURUSHAARTHA - aim of the Purusha
SHOONYAANAAM - devoid of
GUNAANAA - of the Gunas or the three fundamental qualities
PRATIPRASAVAH - re-absorption; recession; re-mergence
KAIVALYAM - liberation SVAROOP - (in) Real or own nature
PRATISHTHAA - establishment
VAA - or
CHITISHAKTEH - of the power of pure Consciousness
ETI - finis.
Kaivalya is the state (of Enlightenment) following re-mergence of the Gunas because of their becoming devoid of the object of the Purusha. In this state the Purusha is established in his Real nature which is pure consciousness. Finish
॥ इति पतञ्जलि विरचिते योगसूत्रे चतुर्थः कैवल्यपादः ॥
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