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  CLASSICS
 

The Yoga Sutras
By Patanjali


  Contents

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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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This page was published on Realization.org on May 19, 2000.


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