patanjali 4. kaivalya paadam

                                         4. kaivalya paadam

4.1. janmaushadhi mantratapassmaadhi jaassiddhayaha

janmaushadhi mantratapassmaadhi jaassiddhayaha= Birth, herbs, intonation or mantra, penance, Samadhi or integration, born of attainment.

There are five attainments brought about by birth, herbs, intonation or mantra, penance, and Samadhi or integration. 

4.2.जात्यंतर परिणामः प्रकृत्यापूरात्

Jaatyantara parinaamaha prakrutyaapooraath

Jaatyantara parinaamaha= the transformation from birth comes, prakrutya= the naure for, apooraath= overflow

The panchabhootaas (five elements) viz., ether(akash), air (Vayu), Fire (agni), water (aapaha), and earth (prithvi) together forms nature. The root cause of this birth is nature.

Ear (Sound), skin (touch), eye (seeing), tongue (taste), and nose (smell) are the panch gnaana Indriyaas (sense organs).  Palm (skill), feet (moving energy), paayu(anal),and upastha (genitals) are karmendriyas (action organs).  Mano (mind), buddhi (intellect), chittha (sphere of thinking), and ahamkaar (i-ness or ego)—are the antahkarana.  , The man transform from great to the level of ordinary level, and below due to the nature of panch bhootas. The root cause of these senses is ego.  The limbs enter into this man due to this I-ness. Man has come to this level of Indriyas or senses, because of lack of meditation, samaadhi (oneness with God the Father), penance, mantra, and herbs. 

4.3 निमित्तम प्रयोजकं प्रकृतीनां वरण भेदस्तु ततः क्षेत्रिकवत्

Nimittham= dharma or righteousness that comes because of the mantra, prakruteenaam= to the natures, aprayojakam= no use, thu= then, tataha= due to tht dharma, kshetrikavat=like farmer and his field,    varanabheda= obstacle will be removed.

Nature(s) will not be benefitted due to Dharma that comes out of mantra. But because of that dharma, like farmer’s field, sadhak or yogi will not be confronted with obstacles. Farmer will only remove the obstacle (s) but not the water with hand. Similarly dharma, righteousness, also removes the obstacles that confronts the nature and not the nature itself.

4. 4. निर्माण चित्तान्य स्मितामात्रात्

Nirmaana chittanya smithaamaathraath

Nirmaana chittanya= Creating consciousness in different bodies,   smithaamaathraath= except sense of I-ness

Feeling like a self is the frame that orients consciousness toward individuation.

4.5.प्रवृत्तिभेदे प्रयोजकं चित्तमेक मनेकेषां

Pravruttibhede prayojakam chittameka manekeshaam

anekeshaam=for many consciousnesses  Pravruttibhede= in different entrances, ekam= one, chittam= consciousness, prayojakam=the consciousness that is working which is called pravartakam

In our body there are different works that is being done by chittham or consciousness. One consciousness is experiencing different experiences and is accepting that difference. Similarly one chief consciousness can accept different consciousness.

4.6. तत्र ध्यानजमनाशयम्

Tathra dhyaanajamanaashayam

Tathra= amongst five types of siddhis, dhyaanajam= meditative absorption, anaashayam= is free of latent impressions

There are five types of siddhis. 1)birth, 2)herb, 3) mantra, 4) tapassu or penance, and 5) samaadhi. Amongst five types of siddhis, meditative absorption is free of latent impressions. That is eligible for liberation.

4.7.कर्मा शुक्ल कृष्णं योगिनस्त्रिविधमितरेषां

Karma shukla krushnam yoginastrividhamithareshaam

Yogina=yogi’s, Karma= karma, ashukla krushnam= ashukla, krushnam, and ashukla-akrushnam, ithareshaam= others, trividham= threefold

The liberated yogi’s karma, transcends ashukla, and akrushnam, i.e., beyond  white i., virtue, and ashukla i.e., vice.  Others’ karma is of three types. Virtue, vice, and virtue-vice.

4.8. 4.8.ततस्तद्विपाका नुगुणा नामेवाभि व्यक्तिर्वासनाम्

Tatastadwipaakaanugunaanaa mevaabhivyaktirvaasanaanaam  

Tataha= due to those three types of karmas, stadwipaaka= as per their fruition, anugunaanaa meva= accordingly, vaasanaanaam= hidden traits, abhivyaktir= manifestation.

Those three types of karmas or actions, virtue, vice, virtue-vice, according to their latent traits, give the results of their action.

4.9.जाति देश काल व्यवहिता नामप्यानंतर्यं स्मृति संस्कारयोरेकरूपत्वात्

Jaathi desha kaala vyavahithaa naamapyaanantharyam smruthi samskaarayorekaroopatwaath  

Jaathi desha kaala vyavahithaa naamapi= may be hidden by birth, time, and place, smruthi samskaaray= memory, and habits, ekaroopatwaath= equal form, anantharyam= cannot be hidden.

 The impressions may be hidden by time, space, and birth, their respective habits are analogous to their memory, and habits. As such they cannot be hidden.

4.10.तासामनादित्वं चाशिषो नित्यत्वात्

Thaasaamanaaditwam chaashisho nityatwaat

Ashisho=for blessings, nityatwaat = eternity, Thaasaam cha= those impressions,  anaaditwam=eternity

The impressions have always existed, because the will to exist is eternal.

4.11.हेतुफलाश्रयालंबनैः संगृहीत त्वाद्वेषामभावे तदभावः 

Hethuphalaashrayaalambanaih samgruheetha twaadeshaamabhaave thadabhaavaha

Hethuphalaashrayaalambanaih= cause, result, basis, and support,  samgruheetha twaath= impressions are taken away, eshaam= these cause, effect or result, basis, and support, abhaave=disappear,  thadabhaavaha= those impressions will disappear.

Cause, result, basis, and support are removed .Impressions are destroyed.

Impressions are removed—Dharma by reason, happiness by result, mind by senses. The impressions exist without traits. Because of meditation that ignorance also will be destroyed. 

4.12.अतीतानागतं स्वरूपतोस्त्यद्वभेदाद्धार्माणाम्

Atheethaanqagatham swaroopa tostyadvabhedaaddharmaanaam

dharmaanaam= dharma is having three different tenses,  advabhedaad=because of the difference in tenses,  Atheethaanqagatham= the past thing and the present thing, swaroopataha asthi= will have its own form.

Dharma has the difference in tense. Similarly,  the same thing may appear in past, present, and future in the same form. 

4.13.व्यक्तसूक्ष्मा गुणात्मणः

Vyaktha sookshmaagunaatnamaha

Vyaktha=present forms, sookshma= past and future related, they= those dharmas, gunaatnamaha= embodiment of three gunas or qualities.

Dharmas related to present, past, and future are all of the embodiment of three gunas, satwa (present), rajas (neutral), and tamo (negative).  

The form of five elements or panchabhootas= pancha tanmaatraas

The form of pancha tanmaatraas + 11 senses (five sense organs, five action organs, and mind) =ahamkaar or I-ness

The form of I-ness= mahattatwam

The form of mattatwam= pradhanam

The form of pradhaanam= three Gunas, satwa (present), rajas (neutral), and tamo (negative).

The speciality of world= three Gunas.

4.14. परिणामैकत्वाद्वस्तुतत्वं

Parinaamaikatwaadvasthu tatwam

Parinaamaikatwaath=Gunas or qualities may be different but their respective transformation may be same, vastu= to the past and future objects also, tatwam=that equality will be expressed. 

Gunas or qualities may be different but their respective transformation may be same to the past and future objects also.

Gunas or qualities may be many but their respective transformation may be similar. That is why for the past and future objects such similarity is manifested.

4.15  वस्तु साम्ये चित्त भेदात् तयोर्विभक्तः पन्थाः

Vasthu saamye chittha bhedaath tayorvibhaktaha panthaaha

Vasthu=object, saamye=equality, chittha bhedaath=consciousness are different, tayoh= wisdom, and object, vibhaktaha= different, panthaaha path.

The consciousnesses are different as such people perceive the thing (s) differently. The object and the path to obtain that object are different for different people. 

4.16. नचैक चित्त तन्त्रं वस्तु तदप्रामाणिकं तदा किं स्यात्

Nachaikam chitta tantram vastu tadapraamaanikam tadaa kim shyaat

vastu = external object, yeka chitta tantram= depending on one consciousness or the other, na cha= not,  tadapraamaanikam= that object is not observed, tadaa= then, kim shyaat= what could be

vastu = external object, yeka chitta tantram= depending on one consciousness or the other, na cha= not,  tadapraamaanikam= that object is not observed, tadaa= then, kim shyaat= what could be

the external object is not dependent on one consciousness or the other. If that object is not standardized by anybody’s wisdom of consciousness,   then what would happen to it?

4.17. तदुपरागा पेक्षित्वा च्चित्तस्य वस्तु ज्ञाताज्ञातं

Thaduparaagaa pekshitwaa chichittasya vastu gnaathaagnaatham

chichittasya = to consciousness, that= that matter,  uparaagaa= attracted by senses and reflected, apekshitwaat= desirous of, vastu= the external object,  gnaathaagnaatham= sometimes known, sometimes unknown.

Consciousness attracts its interested matter through the related senses (s).  Then that matter is known one. When consciousness is not interested in matters unrelated to it through the related sense (s) then it will not attract them. Then that matter is not a known one.  This way the matters will be attracted and  not attracted. That is how matters are materialized  or not materialized.

4.18.सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्या परिणामित्वात्

Sadaa gnataashchittavruttastatprabhoh pushasyaa parinaamitwat

Yasya tu= the consciousness, tat= that, chittam yeva= consciousness, vishayaha= becomes object, tasya= that, tatprabhoh= the ruler of that consciousness, purushasya= God the Father or pur consciousness, aparinaamitwaat= limitless, sadaa= always, gnaatashchitta vruttayaha= matters related to consciousness will become object.

Patterns of consciousness or chittam are always known to pure awareness, God the Father. He is the ultimate. He is unchanging witness.

4.19.न तत् स्वाभासम् दृश्यत्वात्

Na that swaabhaasam drushyatwaath  

that = that consciousness, drushyatwaath= appearance, Na swaabhaasam= it will not illuminate by itself.

That consciousness will not illuminate by itself, but by God the Father.  

4.20.  एकसमये चोभया नवधारणं

Yekasamaye chobhayaa navadhaaranam

Yekasamaye cha= at the same time, ubhayaa navadhaaranam= matter, and himself cannot be observed

At the same time, one cannot observe oneself, and the object both. At once.   It is impossible.

4.21. चित्तान्तर दृश्ये बुद्धिबुद्धे रतिप्रसंगः स्मृति संकरश्च  

Chittaantara drushye buddhibuddhe ratiprasangaha smruti sankarashcha

Chittaantara= with other consciousnesses, drushye= in grasping,  buddhibuddhe= that grasping consciousness,  atiprasangaha= will have fault of condition, smruti sankarashcha= memories are confused

If consciousnesses were perceived by itself instead of awareness, the chain of such perceptions would regress infinitely,  imploding memory.

4.22. चितेरप्रतिसंक्रमाया स्तदाकारापत्तौ स्वबुद्धि संवेदनं

Chiteraprati samkramaayaa stadaa kaaraa pattau swabuddhi samvedanam

Chiteh= pure awareness, aprati samkramaayaa= without any transformation,   tadaa= its, akaaraa= form, aapattau= occurs,  swabuddhi= own perception, samvedanam= wisdom

When pure awareness reflects in consciousness, that consciousness gets wisdom. That means when mind becomes steady, that steady mind reflects pure awareness.  

In pure water the inactive moon reflects. When that clear water moves then that reflection also moves and becomes unsteady.  The the unsteady reflected moon also appears to be moving.  Similarly the pure consciousness gets reflected in mind.  That steady pure awareness or God the Father appears to be unsteady due to the objects in the mind where the God is reflected. . Hence the pure awareness though will not move but appears to be moving. 

4.23. द्रष्ट्रु दृश्योपरक्तम चित्तं सर्वार्थम्

Drashtru drushyopa raktam chittam sarvaartham

Drashtru= the seer or pure awareness, drushya= what is seen upa raktam= related, chittam= consciousness, sarvaartham= all forms

The seer or pure awareness, and what is seen i.e., the phenomenal world, both are related to consciousness, and thereby fulfilling all its purposes.

4.24. तदसंख्ये यवासना भिश्चित्र मपि परार्थं संहत्य कारित्वात्

Tadasamkhye yavaasanaa bhishchitra mapi paraartham samhatya kaaritwaat

Tat= that consciousness, asamkhyeya= countless, vaasanaabhih= latent properties, chitramapi= manifested, samhatya kaaritwaat=compound activity, paraartham=serve for the pure awareness by implication.

 

Consciousness is comprising of countless manifestations,  by implication it is working for pure awareness because it is working with compound activity.  

4.5 विशेष दर्शिन आत्मभाव भावनाविनिवृत्तिः

Vishesha darshina aatmabhaava bhaavanaa vinivruttihi  

Vishesha darshinaha=one who sees the difference between consciousness and pure awareness in self, aatmabhaava bhaavanaa vinivruttihi= being becoming ceases.

The Yogi or sadhak who sees the distinction between the consciousness and pure consciousness, the ongoing construction of the self ceases. 

4.26. तदा विवेकनिम्नं कैवल्य प्राग्भारम् चित्तं

Tadaa vivekanimnam kaivalya praagbhaaram chittam

Tadaa= at the time of rise of wisdom, chittam= consciousness,   vivekanimnam= bent wisdom, kaivalya praagbhaaram= liberation before load

Consciousness, now oriented to this distinction, can gravitate toward freedom.  Freedom is fully integrated knowledge. It is pure awareness. It is independent from nature.  

4.27. तच्छिद्रेशु प्रत्ययान्तराणि सस्कारेभ्यः  

Tachchhidreshu pratyayaantaraani samskaarebhyaha

samskaarebhyaha= due old outward habits, tat chchhidreshu=gaps,  pratyaya antaraani=other intelligent latent impressions will be born

Any gaps in discriminating awareness permit distracting thoughts to emerge from the store of latent impressions. 

4.28. हानमेषां क्लेशवदुक्तम्

Haanameshaam kleshavaduktam

Haanameshaam= these habits are to be destroyed,  kleshavaduktam=like the causes of suffering as described

These habits are to be destroyed, like the causes of suffering as described.

4.29. प्रसंख्याने प्यकुसीदस्य सर्वदा विवेकख्यातेर्धर्म मेघस्समाधिः

Prasamkhyaane pyakuseedasya sarvadaa vivekakhaaterdharma  meghassamaadhihi

Prasamkhyaane api= in elevated state also, akuseedasya= the yogi will not seek profit,  sarvadaa= always,  vivekakhaater= sees discrimination, dharma  meghassamaadhihi= he will be bestowed with bliss

In elevated state also, the yogi will not seek profit. Always sees discrimination. He will be bestowed with bliss.

4.30.  ततः क्लेशकर्म निवृत्तिः

Tataha kleshakarma nivruttihi

Tataha= due to thie bliss that the sadhak or the meditating yogi gets,  kleshakarma nivruttihi= shall uproot all his difficulties that he comes across.  

Due to this bliss that the sadhak or the meditating yogi begets, shall uproot all his difficulties that he comes across.  The cycle of cause and effect shall be gone. The causes of sufferings will be extinguished.

4.30. तदा सर्वावरण मलापेतस्य ज्ञानस्या नंत्याज्ञेय मल्पम्

Tadaa sarvaavarana malaapetasya gnaanasyaa nantyaagneya malpam

Tadaa=when he gets Darmasamadhi or pure awareness, sarvaavarana malaapetasya= all covering imperfections removed, gnaanasyaa nantyaa= the wisdom becomes limitless, gneya malpam= the thing that is to be known becomes trivial.

When sadhak gets Darmasamadhi or pure awareness, all covering imperfections are removed, the wisdom becomes limitless, then the thing that is to be known becomes trivial.

4.32.ततः कृतार्थानां परिणामक्रम समाप्तिर्गुणानां

Tatah krutaarthaanaam parinaamakrama samaaptirgunaanaam

Tatah= When sadhak gets Darmasamadhi or pure awareness, all covering imperfections are removed, krutaarthaanaam= that is end to the duties,  gunaanaam= qualities, parinaamakrama samaapti= end of transformation sequence.

When sadhak gets Darmasamadhi or pure awareness, all covering imperfections are removed, that is end to his duties, qualities,  and  end of transformation sequence.

4.33. क्षण प्रतियोगी परिणामपरांत निर्ग्राह्यः क्रमः

Kshana pratiyogee parinaama paraanta nirgraahyaha kramaha

Kshana pratiyogee= related to moments, parinaama= transformation,

Aparaanta= end, nirgraahyaha= the thing that is to bw known,  kramaha= is transformation sequence.

Kshana pratiyogee= related to moments, parinaama= transformation,

Aparaanta= end, nirgraahyaha= the thing that is to bw known,  kramaha= is transformation sequence.

It is related to moments. Each moment is discrete one, sequential, and is connected to the preceding one. It is called transformation sequence.

4.34. पुरुषार्थ शून्यानां गुणानां प्रतिप्रसवः कैवल्यं प्रतिष्ठावा चितिशक्तिरितिः

Purushaartha shoonyaanaam gunaanaam pratiprasavaha kaivalyam pratishtaavaa chitishaktiritihi

Purusha= pure awareness, artha=meaning, shoonyaanaam=empty,  gunaanaam= original qualities of nature, prati=toward, prasavaha=creation, kaivalyam= liberation, pratishtaavaa=foundation,  chitishaktiritihi= pure seeing power that’s all.  

Liberation will be in your hand, if the fundamental qualities of nature and their respective transformations are witnessed at the moment of its inception. They are irrelevant to pure awareness.  Pure consciousness stands alone, grounded in its very nature, the power of pure seeing. That is all.