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BOOK
4
On
the Self-In-Itself or Liberation
1.
Supernormal powers come with birth or are attained through
herbs, incantations, austerities, or concentration.
2.
(The mutation of body and organs into those of one born
in a different species) takes place through the filling
in of their innate nature.
3.
Causes do not put the nature into motion, only the removal
of obstacles takes place through them. This is like
a farmer breaking down the barrier to let the water
flow. (The hindrances being removed by the causes, the
nature impenetrates by itself).
4.
All created minds are constructed from pure I-sense.
5.
One (principal) mind directs the many created minds
in the variety of their activities.
6.
Of these (minds with supernormal powers) those obtained
through meditation are without any subliminal imprints.
7.
The actions of yogins are neither white nor black, whereas
the actions of others are of three kinds.
8.
Thence (from the other three varieties of karma) are
manifested the subconscious impressions appropriate
to their consequences.
9.
On account of similarity between memory and corresponding
latent impressions, the subconscious impressions of
feelings appear simultaneously even when they are separated
by birth, space, and time.
10.
Desire for self-welfare being everlasting, it follows
that the subconscious impression from which it arises
must be beginningless.
11.
On account of being held together by cause, result,
refuge, and supporting object, vasana disappears when
they are absent.
12.
The past and the future are in reality present in their
fundamental forms, there being only difference in the
characteristics of the forms taken at different times.
13.
Characteristics, which are present at all times, are
manifest and subtle, and are composed of the three gunas.
14.
On account of the co-ordinated mutation ofthe three
Gunas, an object appears as a unit.
15.
In spite of sameness of objects, on account of there
being separate minds, they (the object and its knowledge)
follow different paths; that is why they are entirely
different.
16.
Object is not dependent on one mind, because if it were
so, then what would happen when it is not cognised by
that mind?
17.
External objects are known or unknown to the mind according
as they colour the mind.
18.
On account of the immutability of Purusha who is master
of the mind, the modifications of the mind are always
known or manifest.
19.
It (the mind) is not self-illuminating, being an object
(knowable).
20.
Besides, both (the mind and its objects) cannot be cognised
simultaneously.
21.
If the mind were to be illumined by another mind then
there would be repetition ad infinitum of illumining
minds and intermixture of memory.
22.
(Though) untransmissible, the metempiric consciousness
getting the likeness of buddhi becomes the cause of
the consciousness of buddhi.
23.The
mind-stuff being affected by the seer and the seen,
is all-comprehensive.
24.
That (the mind) though variegated by innumerable subconscious
impressions, exists for another, since it acts conjointly.
25.
For one who has realised the distinctive entity, i.e.
Purusha, inquiries about the nature of his self cease.
26.
(Then) the mind inclines towards discriminative knowledge
and naturally gravitates towards the state of liberation.
27.
Through its breaches (i.e. breaks in discriminative
knowledge) arise other fluctuations of the mind due
to (residual) latent impressions.
28.
It has been said that their removal (i.e. of fluctuations)
follows the same process as the removal of afflictions.
29.
When one becomes disinterested even in omniscience one
attains perpetual discriminative enlightenment from
which ensues the concentration known as dharmamegha
(virtue-pouring cloud).
30.
From that, afflictions and actions cease.
31.
Then on account of the infinitude of knowledge, freed
from the cover of all impurities, the knowables appear
as few.
32.
After the emergence of that (virtue-pouring cloud) the
gunas having fulfilled their purpose, the sequence of
their mutation ceases.
33.
What belongs to the moments, and is indicated by the
completion of a particular mutation, is sequence.
34.
The state of the self-in-itself or liberation is realised
when the gunas (having provided for the experience and
liberation of Purusha) are without any purpose to fulfil
and disappear into their causal substance. In other
words, it is absolute consciousness established in its
own self.
THE END OF THE YOGA SUTRAS
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