Patanjali (attributed) · Complete work
Book Four · On Liberation (Kaivalya Pāda)
Book Four · On Liberation (Kaivalya Pāda) of 4. Read it here for reference, or continue through the entire work without leaving the reader.
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4.1 जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः
4.2 जात्यन्तरपरिणामः प्रकृत्यापूरात्
4.3 निमित्तं अप्रयोजकं प्रकृतीनां. वरणभेदस्तु ततः क्षेत्रिकवत्
4.4 निर्माणचित्तान्यस्मितामात्रात्
4.5 प्रवृत्तिभेदे प्रयोजकं चित्तं एकं अनेकेषां
4.6 तत्र ध्यानजं अनाशयं
4.7 कर्माशुक्लाकृष्णं योगिनस्. त्रिविधं इतरेषां
4.8 ततस्तद्विपाकानुगुणानां एवाभिव्यक्तिर्वासनानां
4.9 जातिदेशकालव्यवहितानां अप्यानन्तर्यं, स्मृतिसंस्कारयोरेकरूपत्वात्
4.10 तासां अनादित्वं चाशिषो नित्यत्वात्
4.11 हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषां अभावे तदभावः
4.12 अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणां
4.13 ते व्यक्तसूक्ष्मा गुणात्मानः
4.14 परिणामैकत्वाद्वस्तुतत्त्वं
4.15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः
4.16 न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्
4.17 तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातं
4.18 सदा ज्ञाताश्चित्तवृत्तयस्, तत्प्रभोः पुरुषस्यापरिणामित्वात्
4.19 न तत्स्वाभासं, दृश्यत्वात्
4.20 एकसमये चोभयानवधारणं
4.21 चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च
4.22 चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनं
4.23 द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थं
4.24 तदसंख्येयवासनाचित्रं अपि परार्थं, संहत्यकारित्वात्
4.25 विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः
4.26 तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तं
4.27 तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः
4.28 हानं एषां क्लेशवदुक्तं
4.29 प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघःसमाधिः
4.30 ततः क्लेशकर्मनिवृत्तिः
4.31 तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयं अल्पं
4.32 ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर् गुणानां
4.33 क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः
4.34 पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं,स्वरूपप्रतिष्ठा वा चितिशक्तिर् इति
Musean translation
Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit, passage for passage, covering all four books and 195 sutras.
4.1 Powers (siddhi) arise from birth, herbs, incantations, discipline, or absorption.
4.2 Transformation into another kind of being comes through the overflowing of nature.
4.3 An incidental cause does not set nature in motion; it only breaks down barriers, like a farmer opening a channel.
4.4 Created minds arise from I-am-ness alone.
4.5 Though their activities differ, one mind directs the many.
4.6 Among these, the mind born of meditation has no latent store of karma.
4.7 The yogi's karma is neither white nor black; for others it is threefold.
4.8 From that karma only those tendencies suited to its fruition become manifest.
4.9 Though separated by birth, place, and time, the tendencies remain continuous, because memory and latent impression have the same form.
4.10 They have no beginning, for the desire to go on living is eternal.
4.11 Held together by cause, fruit, support, and object, they vanish when these vanish.
4.12 Past and future exist in their own nature, because the properties take different paths through time.
4.13 Whether manifest or subtle, those properties consist of the qualities.
4.14 An object's reality rests on the unity of its transformation.
4.15 Though the object is the same, minds differ; the paths of mind and object are therefore distinct.
4.16 Nor does an object depend on a single mind: what would become of it when that mind did not perceive it?
4.17 An object is known or unknown according to whether it colors the mind.
4.18 The mind's fluctuations are always known, because the Self, their master, does not change.
4.19 The mind does not illuminate itself, for it is something seen.
4.20 Nor can both mind and object be apprehended at the same instant.
4.21 If one mind were seen by another, there would be an endless series of minds perceiving minds, and memories would become confused.
4.22 When consciousness, which does not pass from one place to another, assumes the mind's form, the mind becomes aware of its own intelligence.
4.23 Colored by both seer and seen, the mind serves every purpose.
4.24 Though patterned with countless tendencies, it exists for another's sake, because its parts act together.
4.25 For one who sees the distinction, the habit of conceiving the mind as the Self comes to an end.
4.26 Then the mind inclines toward discernment and moves toward liberation.
4.27 In the gaps in that discernment, other thoughts arise from latent impressions.
4.28 Their removal is said to be like that of the afflictions.
4.29 For one who does not grasp even at highest knowledge, who discerns at every turn, there is absorption called the cloud of virtue.
4.30 From this comes the end of affliction and karma.
4.31 Then, with every veil and stain removed, knowledge is infinite and what remains to be known is small.
4.32 Then, having fulfilled their purpose, the qualities bring their sequence of transformations to an end.
4.33 Sequence corresponds to moments and becomes discernible at the end of transformation.
4.34 Liberation is the return of the qualities to their source when they no longer serve the Self's purpose, or the establishment of the power of consciousness in its own true nature.
Plain English translation
Mouseia’s complete Plain English edition, made independently and directly from the Sanskrit, covering all four books and 195 sutras.
4.1 Powers arise from birth, herbs, sacred formulas, discipline, or absorption.
4.2 Change into another kind of being comes when nature's potential fills out.
4.3 An external cause does not make nature act. It merely removes an obstacle, as a farmer opens a channel for water.
4.4 Created minds arise from I-am-ness alone.
4.5 Though their activities differ, one mind directs the many created minds.
4.6 Of these, a mind born of meditation carries no store of karma.
4.7 A yogi's karma is neither white nor black. For others it is of three kinds.
4.8 From those kinds of karma, only the tendencies suited to their results become active.
4.9 Even when birth, place, and time separate them, tendencies follow one another without a break, because memory and latent impressions have the same form.
4.10 These tendencies have no beginning, since the desire to live is constant.
4.11 They are held together by cause, result, support, and object. When those are absent, the tendencies are absent too.
4.12 Past and future things exist in their own nature; their properties simply belong to different times.
4.13 These properties, whether visible or subtle, consist of the qualities.
4.14 A thing's reality comes from the unity of the changes it undergoes.
4.15 Though the thing is the same, minds differ; so the thing and the mind each have their own course.
4.16 A thing does not depend on one mind. If that mind did not perceive it, what would happen to the thing?
4.17 A thing is known or unknown depending on whether it colors the mind.
4.18 The mind's fluctuations are always known because their master, the Self, does not change.
4.19 The mind does not illuminate itself, because it is something that can be seen.
4.20 It cannot perceive both itself and its object at the same time.
4.21 If one mind were seen by another mind, there would be an endless series of minds knowing minds, and memories would become confused.
4.22 Consciousness itself does not shift, but when the mind takes on its form, the mind becomes aware of its own understanding.
4.23 The mind, colored by both the seer and what is seen, can serve every purpose.
4.24 Though colored by countless tendencies, it exists for another's sake, because its parts work together.
4.25 When one sees the difference between the mind and the Self, one stops thinking of the mind as oneself.
4.26 Then the mind moves toward discernment and leans toward liberation.
4.27 When there are gaps in that discernment, other ideas arise from latent impressions.
4.28 These must be removed in the same way as the afflictions.
4.29 For one who has no interest even in the highest insight and who sees the difference in every way, there is absorption called the cloud of virtue.
4.30 Then afflictions and karma end.
4.31 Then knowledge is infinite, with every covering and stain gone; what remains to be known is little.
4.32 Then the succession of changes in the qualities ends, since they have fulfilled their purpose.
4.33 A sequence is a series of moments; it becomes clear at the end of a change.
4.34 Liberation is when the qualities return to their source because they no longer serve the Self's purpose. Or it is the power of consciousness established in its own nature.