Yoga Sūtra of Patañjali

Chapter 4 Title:

कैवल्यपादः

kaivalya-pādaḥ

The section on Abstraction.

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Sūtra 1:

जन्मौषधिमन्त्रतपः समाधिजाः सिद्धयः ॥१॥

janma-oṣadhi-mantra-tapaḥ samādhi-jāḥ siddhayaḥ ||1||

Accomplishments arise from
birth, blessed herbs, sacred formulae, self-discipline and integration.

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Sūtra 2:

जात्यन्तरपरिणामः प्रकृत्यापूरातः ॥२॥

jāti-antara-pariṇāmaḥ prakṛti-āpūrāt ||2||

The transformation into other existences
is due to the flow from the process of matter.

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Sūtra 3:

निमित्तमप्रयोजकं प्रकृतीनांवरणभेदस्तु ततः क्षेत्रिकवत् ॥३॥

nimittam-aprayojakaṃ prakṛtīnāṃ varaṇa-bhedaḥ tu tataḥ kṣetrikavat ||3||

The instrumental cause is not the initiator of the process of matter,
but divides the surrounding, hence like a farmer.

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Sūtra 4:

निर्माणचित्तान्यस्मितामात्रात् ॥४॥

nirmāṇa-cittāni-asmitā-mātrāt ||4||

Psyches are created only from the sense of ‘I’ am-ness.

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Sūtra 5:

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥५॥

pravṛtti-bhede prayojakaṃ cittam-ekam-anekeṣām ||5||

Although division in finer cognition,
one psyche is the initiator of many.

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Sūtra 6:

तत्र ध्यानजमनाशयम् ॥६॥

tatra dhyāna-jam-anāśayam ||6||

Of these, what is born from meditation is without seeds.

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Sūtra 7:

कर्माशुक्लाकृष्णं योगिनः त्रिविधमितरेषाम् ॥७॥

karma-aśukla-akṛṣṇaṃ yoginaḥ trividham-itareṣām ||7||

The actions of one who has Yoga is neither white nor black,
of others it is three fold.

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Sūtra 8:

ततः तद्विपाकानुग्णानामेवाभिव्यक्तिः वासनानाम् ॥८॥

tataḥ tat-vipāka-anuguṇānām-eva-abhivyaktiḥ vāsanānām ||8||

From that,
indeed the manifestation of latent impressions
that have similar qualities to the result.

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Sūtra 9:

जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥

jāti-deṣa-kāla-vyavahitānām-api-ānantaryaṃ smṛti-saṃskārayoḥ eka-rūpatvāt ||9||

Even though separated by existence, place and time,
there is a succession because memory and tendencies are of one character.

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Sūtra 10:

तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥

tāsām-anāditvaṃ cā-āśisaḥ nityatvāt ||10||

And the beginninglessness of these is due to the eternality of primordial desire.

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Sūtra 11:

हेतुफलाश्रयालम्बनैःसंगृहीतत्वातेषामभावेतदभावः ॥११॥

hetu-phala-āśraya-ālambanaiḥ saṃgṛhītatvād-eṣām-abhāve tat-abhāvaḥ ||11||

Held together by cause, fruit, correspondence, support,
the non-appearance of these the non-appearance of that.

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Sūtra 12:

अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥

atīta-anāgataṃ svarūpataḥ asti-adhva-bhedāt-dharmāṇām ||12||

In their own character, past and yet to come exists
due to divisions in the way of nature.

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Sūtra 13:

ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥

te vyakta-sūkṣmāḥ guṇa-ātmānaḥ ||13||

These attributes of nature have visible and subtle essences.

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Sūtra 14:

परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥

pariṇāma-ekatvāt-vastu-tattvam ||14||

From the uniqueness of transformation,
the thatness of a substance.

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Sūtra 15:

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥

vastu-sāmye citta-bhedāt tayoḥ vibhaktaḥ panthāḥ ||15||

The sameness of substance, the divisions of psyche,
separate paths of both.

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Sūtra 16:

न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥

na ca-eka-citta-tantraṃ cet-vastu tat-apramāṇakaṃ tadā kiṃ syãt ||16||

And substance not dependent on one psyche,
if so then how could this be when not perceivable?

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Sūtra 17:

तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥

tat-uparāga-upekṣitvāt-cittasya vastu jñāta-ajñātam ||17||

That expectation which colours the psyche,
a substance may be known or not known.

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Sūtra 18:

सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥

sadā jñātāḥ citta-vṛttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ||18||

The fluctuations of the psyche always known
due to the non-transformation of the master,
that animating principle.

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Sūtra 19:

न तत्स्वाभासं दृश्यत्वात् ॥१९॥

na tat-svābhāsaṃ dṛśyatvāt ||19||

That, not own luminosity,
due to the quality of the seen.

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Sūtra 20:

एक समये चोभयानवधारणम् ॥२०॥

eka-samaye ca-ubhaya-anavadhāraṇam ||20||

And both not ascertained at one juncture.

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Sūtra 21:

चित्तान्तर दृश्ये बुद्धिबुद्धेः अतिप्रसङ्गः स्मृतिसंकरश्च ॥२१॥

citta-antara-dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṃkaraḥ ca ||21||

One psyche seen by another
is an infinite coming together of comprehension with comprehension
and remembrance completely mixed.

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Sūtra 22:

चितेरप्रतिसंक्रमायाः तदाकारापत्तौ स्वबुद्धि संवेदनम् ॥२२॥

citeḥ apratisaṃkramāyāḥ tat-ākāra-āpattau sva-buddhi-saṃvedanam ||22||

Assuming that form of non-changing awareness,
experience of own comprehension.

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Sūtra 23:

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥

draṣṭṛ-dṛṣya-uparaktaṃ cittaṃ sarva-artham ||23||

The all purpose psyche is coloured by the seer and the seen.

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Sūtra 24:

तदसङ्ख्येय वासनाभिः चित्रमपि परार्थम् संहत्यकारित्वात् ॥२४॥

tat-asaṃkhyeya-vāsanābhiḥ citram-api para-arthaṃ saṃhatya-kāritvāt ||24||

That, speckled with innumerable latent impressions,
also having quality of activity combined for a higher purpose.

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Sūtra 25:

विशेषदर्शिनः आत्मभावभावनानिवृत्तिः ॥२५॥

viśeṣa-darśinaḥ ātma-bhāva-bhāvanā-nivṛttiḥ ||25||

One who has seen the distinction,
cessation of cultivation of becoming the essence.

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Sūtra 26:

तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२६॥

tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ cittam ||26||

Then, inclined towards discrimination,
the psyche has a propensity for abstraction.

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Sūtra 27:

तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२७॥

tat-chidreṣu pratyaya-antarāṇi saṃskārebhyaḥ ||27||

In the breaks between that,
other psychic activity,
due to tendencies.

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Sūtra 28:

हानमेषां क्लेशवदुक्तम् ॥२८॥

hānaṃ eṣāṃ kleśavat-uktam ||28||

It is said the giving up of these is as for the afflictions.

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Sūtra 29:

प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेः धर्ममेघस्समाधिः ॥२९॥

prasaṃkhyāne-api-akusīdasya sarvathā viveka-khyāteḥ dharma-meghaḥ samādhiḥ ||29||

Even disinterested in gaining omniscience,
recognition of discrimination at all times
is integration of cloud pouring integrity.

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Sūtra 30:

ततः क्लेशकर्मनिवृत्तिः ॥३०॥

tataḥ kleśa-karma-nivṛttiḥ ||30||

From that cessation of afflicted action.

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Sūtra 31:

तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्यात् ज्ञेयमल्पम् ॥३१॥

tadā sarva-āvaraṇa-mala-apetasya jñānasya-ānantyāt-jñeyam-alpam ||31||

Then, all dust removed off,
little to be known due to endlessness of knowing.

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Sūtra 32:

ततः कृतार्थानं परिणामक्रमसमाप्तिर्गुणानाम् ॥३२॥

tataḥ kṛta-arthānāṃ pariṇāma-krama-samāptiḥ guṇānām ||32||

From that the purposes of the attributes of nature is done,
the sequence of transformation is concluded.

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Sūtra 33:

क्षणप्रतियोगी परिणामापरान्त निर्ग्राह्यः क्रमः ॥३३॥

kṣaṇa-pratiyogī pariṇāma-aparānta nirgrāhyaḥ kramaḥ ||33||

The moment corresponding to the sequence
is permanently grasped when transformation ends.

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Sūtra 34:

पुरुषार्थशून्यानां गुणानांप्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥३४॥

puruṣa-artha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktiḥ iti ||34||

Thus the attributes of nature, empty of purpose,
going back to their origin is abstraction or,
foundation in the own character of the animating principle
is the power of awareness.

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Closing Verse:

इति पतञ्जल योग दर्षने कैवल्यपादः

iti pātañjala yoga darśane kaivalya-pādaḥ

Thus Patañjali’s view of Yoga in the section on Abstraction.

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