The 196 Sutras
By Swami Jnaneshvara Bharati
By Swami Jnaneshvara Bharati
Chapters:
1: Concentration (Samadhi Pada)
2: Practice (Sadhana Pada) 3: Experiences (Vibhuti Pada) 4: Absolute Freedom (Kaivalya Pada) |
Chapter 1: Concentration (Samadhi Pada)
What is Yoga?
1.1 Now, after having
done prior preparation through life and other practices, the study and practice
of Yoga begins.
1.2 Yoga is the control
(nirodhah, regulation, channeling, mastery, integration, coordination,
stilling, quieting, setting aside) of the modifications (gross and subtle
thought patterns) of the mind field.
1.3 Then the Seer abides
in Itself, resting in its own True Nature, which is called Self-realization.
1.4 At other times, when
one is not in Self-realization, the Seer appears to take on the form of the
modifications of the mind field, taking on the identity of those thought
patterns.
Un-coloring your thoughts
1.5 Those gross and
subtle thought patterns (vrittis) fall into five varieties, of which some are
colored (klishta) and others are uncolored (aklishta).
1.6 The five varieties
of thought patterns to witness are: 1) knowing correctly (pramana), 2)
incorrect knowing (viparyaya), 3) fantasy or imagination (vikalpa), 4) the
object of void-ness that is deep sleep (nidra), and 5) recollection or memory
(smriti).
1.7 Of these five, there
are three ways of gaining correct knowledge (pramana): 1) perception, 2)
inference, and 3) testimony or verbal communication from others who have
knowledge.
1.8 Incorrect knowledge
or illusion (viparyaya) is false knowledge formed by perceiving a thing as
being other than what it really is.
1.9 Fantasy or
imagination (vikalpa) is a thought pattern that has verbal expression and
knowledge, but for which there is no such object or reality in existence.
1.10 Dreamless sleep
(nidra) is the subtle thought pattern which has as its object an inertia,
blankness, absence, or negation of the other though patterns (vrittis).
1.11 Recollection or
memory (smriti) is mental modification caused by the inner reproducing of a
previous impression of an object, but without adding any other characteristics
from other sources.
Practice and non-attachment
1.12 These thought
patterns (vrittis) are mastered (nirodhah, regulated, coordinated, controlled,
stilled, quieted) through practice (abhyasa) and non-attachment (vairagya).
1.13 Practice (abhyasa)
means choosing, applying the effort, and doing those actions that bring a
stable and tranquil state (sthitau).
1.14 When that practice
is done for a long time, without a break, and with sincere devotion, then the
practice becomes a firmly rooted, stable and solid foundation.
1.15 When the mind loses
desire even for objects seen or described in a tradition or in scriptures, it
acquires a state of utter (vashikara) desirelessness that is called
non-attachment (vairagya).
1.16 Indifference to the
subtlest elements, constituent principles, or qualities themselves (gunas),
achieved through a knowledge of the nature of pure consciousness (purusha), is
called supreme non-attachment (paravairagya).
Types of concentration
1.17 The deep absorption
of attention on an object is of four kinds, 1) gross (vitarka), 2) subtle
(vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and is
called samprajnata samadhi.
1.18 The other kind of
samadhi is asamprajnata samadhi, and has no object in which attention is
absorbed, wherein only latent impressions remain; attainment of this state is
preceded by the constant practice of allowing all of the gross and subtle
fluctuations of mind to recede back into the field from which they arose.
Efforts and commitment
1.19 Some who have
attained higher levels (videhas) or know unmanifest nature (prakritilayas), are
drawn into birth in this world by their remaining latent impressions of
ignorance, and more naturally come to these states of samadhi.
1.20 Others follow a
five-fold systematic path of 1) faithful certainty in the path, 2) directing
energy towards the practices, 3) repeated memory of the path and the process of
stilling the mind, 4) training in deep concentration, and 5) the pursuit of
real knowledge, by which the higher samadhi (asamprajnata samadhi) is attained.
1.21 Those who pursue
their practices with intensity of feeling, vigor, and firm conviction achieve
concentration and the fruits thereof more quickly, compared to those of medium
or lesser intensity.
1.22 Because the methods
may be applied in slow, medium, or speedy ways, even among those who have such
commitment and conviction, there are differences in the rate of progress,
resulting in nine grades of practice.
Direct route through AUM
1.23 From a special process
of devotion and letting go into the creative source from which we emerged
(ishvara pranidhana), the coming of samadhi is imminent.
1.24 That creative source
(ishvara) is a particular consciousness (purusha) that is unaffected by
colorings (kleshas), actions (karmas), or results of those actions that happen
when latent impressions stir and cause those actions.
1.25 In that pure
consciousness (ishvara) the seed of omniscience has reached its highest
development and cannot be exceeded.
1.26 From that
consciousness (ishvara) the ancient-most teachers were taught, since it is not
limited by the constraint of time.
1.27 The sacred word
designating this creative source is the sound OM, called pranava.
1.28 This sound is
remembered with deep feeling for the meaning of what it represents.
1.29 From that
remembering comes the realization of the individual Self and the removal of
obstacles.
Obstacles and solutions
1.30 Nine kinds of
distractions come that are obstacles naturally encountered on the path, and are
physical illness, tendency of the mind to not work efficiently, doubt or
indecision, lack of attention to pursuing the means of samadhi, laziness in
mind and body, failure to regulate the desire for worldly objects, incorrect
assumptions or thinking, failing to attain stages of the practice, and
instability in maintaining a level of practice once attained.
1.31 From these
obstacles, there are four other consequences that also arise, and these are: 1)
mental or physical pain, 2) sadness or dejection, 3) restlessness, shakiness,
or anxiety, and 4) irregularities in the exhalation and inhalation of breath.
1.32 To prevent or deal
with these nine obstacle and their four consequences, the recommendation is to
make the mind one-pointed, training it how to focus on a single principle or
object.
Stabilizing and clearing the mind
1.33 In relationships,
the mind becomes purified by cultivating feelings of friendliness towards those
who are happy, compassion for those who are suffering, goodwill towards those
who are virtuous, and indifference or neutrality towards those we perceive as
wicked or evil.
1.34 The mind is also
calmed by regulating the breath, particularly attending to exhalation and the
natural stilling of breath that comes from such practice.
1.35 The inner
concentration on the process of sensory experiencing, done in a way that leads
towards higher, subtle sense perception; this also leads to stability and
tranquility of the mind.
1.36 Or concentration on
a painless inner state of lucidness and luminosity also brings stability and
tranquility.
1.37 Or contemplating on
having a mind that is free from desires, the mind gets stabilized and tranquil.
1.38 Or by focusing on
the nature of the stream in the dream state or the nature of the state of
dreamless sleep, the mind becomes stabilized and tranquil.
1.39 Or by contemplating
or concentrating on whatever object or principle one may like, or towards which
one has a predisposition, the mind becomes stable and tranquil.
Results of stabilizing the mind
1.40 When, through such
practices, the mind develops the power of becoming stable on the smallest size
object as well as on the largest, then the mind truly comes under control.
1.41 When the
modifications of mind have become weakened, the mind becomes like a transparent
crystal, and thus can easily take on the qualities of whatever object observed,
whether that object be the observer, the means of observing, or an object
observed, in a process of engrossment called samapatti.
1.42 One type of such an
engrossment (samapatti) is one in which there is a mixture of three things, a
word or name going with the object, the meaning or identity of that object, and
the knowledge associated with that object; this engrossment is known as
savitarka samapatti (associated with gross objects).
1.43 When the memory or
storehouse of modifications of mind is purified, then the mind appears to be
devoid of its own nature and only the object on which it is contemplating
appears to shine forward; this type of engrossment is known as nirvitarka
samapatti.
1.44 In the same way that
these engrossments operate with gross objects in savitarka samapatti, the
engrossment with subtle objects also operates, and is known as savichara and
nirvichara samapatti.
1.45 Having such subtle
objects extends all the way up to unmanifest prakriti.
1.46 These four varieties
of engrossment are the only kinds of concentrations (samadhi) which are
objective, and have a seed of an object.
1.47 As one gains
proficiency in the undisturbed flow in nirvichara, a purity and luminosity of
the inner instrument of mind is developed.
1.48 The experiential
knowledge that is gained in that state is one of essential wisdom and is filled
with truth.
1.49 That knowledge is
different from the knowledge that is commingled with testimony or through
inference, because it relates directly to the specifics of the object, rather
than to those words or other concepts.
1.50 This type of
knowledge that is filled with truth creates latent impressions in the
mind-field, and those new impressions tend to reduce the formation of other
less useful forms of habitual latent impressions.
1.51 While even these
latent impressions from truth filled knowledge recede along with the other
impressions, then there is objectless concentration.
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Chapter
2: Practice (Sadhana Pada)
Minimizing gross coloring
2.1 Yoga in the form of
action (kriya yoga) has three parts: 1) training and purifying the senses
(tapas), 2) self-study in the context of teachings (svadhyaya), and 3) devotion
and letting go into the creative source from which we emerged (ishvara
pranidhana).
2.2 That Yoga of actions
(kriya yoga) is practiced to bring about samadhi and to minimize the colored
thought patterns (kleshas).
2.4 The root forgetting
or ignorance of the nature of things (avidya) is the breeding ground for the
other of the five colorings (kleshas), and each of these is in one of four
states: 1) dormant or inactive, 2) attenuated or weakened, 3) interrupted or
separated from temporarily, or 4) active and producing thoughts or actions to
varying degrees.
2.5 Ignorance (avidya)
is of four types: 1) regarding that which is transient as eternal, 2) mistaking
the impure for pure, 3) thinking that which brings misery to bring happiness,
and 4) taking that which is not-self to be self.
2.6 The colorings
(klesha) of I-ness or egoism (asmita), which arises from the ignorance, occurs
due to the mistake of taking the intellect (buddhi, which knows, decides,
judges, and discriminates) to itself be pure consciousness (purusha).
2.7 Attachment (raga) is
a separate modification of mind, which follows the rising of the memory of
pleasure, where the three modifications of attachment, pleasure, and the memory
of the object are then associated with one another.
2.8 Aversion (dvesha) is
a modification that results from misery associated with some memory, whereby
the three modifications of aversion, pain, and the memory of the object or
experience are then associated with one another.
2.9 Even for those
people who are learned, there is an ever-flowing, firmly established love for
continuation and a fear of cessation, or death, of these various colored
modifications (kleshas).
Dealing with subtle thoughts
2.10 When the five types
of colorings (kleshas) are in their subtle, merely potential form, they are
then destroyed by their disappearance or cessation into and of the field of
mind itself.
2.11 When the
modifications still have some potency of coloring (klishta), they are brought
to the state of mere potential by through meditation (dhyana).
Breaking the alliance of karma
2.12 Latent impressions
that are colored (karmashaya) result from other actions (karmas) that were
brought about by colorings (kleshas), and become active and experienced in a
current life or a future life.
2.13 As long as those
colorings (kleshas) remains at the root, three consequences are produced: 1)
birth, 2) span of life, and 3) experiences in that life.
2.14 Because of having
the nature of merits or demerits (virtue or vice), these three (birth, span of
life, and experiences) may be experienced as either pleasure or pain.
2.15 A wise,
discriminating person sees all worldly experiences as painful, because of
reasoning that all these experiences lead to more consequences, anxiety, and
deep habits (samskaras), as well as acting in opposition to the natural
qualities.
2.16 Because the worldly
experiences are seen as painful, it is the pain, which is yet to come that is
to be avoided and discarded.
2.17 The uniting of the
seer (the subject, or experiencer) with the seen (the object, or that which is
experienced) is the cause or connection to be avoided.
2.18 The objects (or
knowables) are by their nature either of: 1) illumination or sentience, 2)
activity or mutability, or 3) inertia or stasis; they consist of the elements
and the powers of the senses, and exist for the purpose of experiencing the
world and for liberation or enlightenment.
2.19 There are four
states of the elements (gunas), and these are: 1) diversified, specialized, or
particularized (vishesha), 2) undiversified, unspecialized, or unparticularized
(avishesha), 3) indicator-only, undifferentiated phenomenal, or marked only
(linga-matra), and 4) without indicator, noumenal, or without mark.
2.20 The Seer is but the
force of seeing itself, appearing to see or experience that which is presented
as a cognitive principle.
2.21 The essence or
nature of the knowable objects exists only to serve as the objective field for
pure consciousness.
2.22 Although knowable
objects cease to exist in relation to one who has experienced their
fundamental, formless true nature, the appearance of the knowable objects is
not destroyed, for their existence continues to be shared by others who are
still observing them in their grosser forms.
2.23 Having an
alliance, or relationship between objects and the Self is the necessary means
by which there can subsequently be realization of the true nature of those
objects by that very Self.
2.24 Avidya or ignorance
(2.3-2.5), the condition of ignoring, is the underlying cause that allows this
alliance to appear to exist.
2.25 By causing a lack of
avidya, or ignorance there is then an absence of the alliance, and this leads
to a freedom known as a state of liberation or enlightenment for the Seer.
Reason for the 8 rungs
2.26 Clear, distinct,
unimpaired discriminative knowledge is the means of liberation from this
alliance.
2.27 Seven kinds of
ultimate insight come to one who has attained this degree of discrimination.
2.28 Through the practice
of the different limbs, or steps to Yoga, whereby impurities are eliminated,
there arises an illumination that culminates in discriminative wisdom, or
enlightenment.
2.29 The eight rungs,
limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas),
observances or practices of self-training (niyamas), postures (asana),
expansion of breath and prana (pranayama), withdrawal of the senses
(pratyahara), concentration (dharana), meditation (dhyana), and perfected
concentration (samadhi).
Yamas & Niyamas, #1-2 of 8 rungs
2.30 Non-injury or
non-harming (ahimsa), truthfulness (satya), abstention from stealing (asteya),
walking in awareness of the highest reality (brahmacharya), and
non-possessiveness or non-grasping with the senses (aparigraha) are the five
yamas, or codes of self-regulation or restraint, and are the first of the eight
steps of Yoga.
2.31 These codes of
self-regulation or restraint become a great vow when they become universal and
are not restricted by any consideration of the nature of the kind of living
being to whom one is related, nor in any place, time or situation.
2.32 Cleanliness and
purity of body and mind (shaucha), an attitude of contentment (santosha),
ascesis or training of the senses (tapas), self-study and reflection on sacred
words (svadhyaya), and an attitude of letting go into one's source
(ishvarapranidhana) are the observances or practices of self-training
(niyamas), and are the second rung on the ladder of Yoga.
2.33 When these codes of
self-regulation or restraint (yamas) and observances or practices of
self-training (niyamas) are inhibited from being practiced due to perverse,
unwholesome, troublesome, or deviant thoughts, principles in the opposite
direction, or contrary thought should be cultivated.
2.34 Actions arising out
of such negative thoughts are either performed directly by oneself, caused to
be done through others, or approved of when done by others. All of these may be
preceded by, or performed through anger, greed or delusion, and can be mild,
moderate or intense in nature. To remind oneself that these negative thoughts
and actions are the causes of unending misery and ignorance is the contrary
thought, or principle in the opposite direction that was recommended in the
previous sutra.
Benefits from Yamas & Niyamas
2.35 As a Yogi becomes
firmly grounded in non-injury (ahimsa), other people who come near will
naturally lose any feelings of hostility.
2.36 As truthfulness
(satya) is achieved, the fruits of actions naturally result according to the
will of the Yogi.
2.37 When non-stealing
(asteya) is established, all jewels, or treasures present themselves, or are
available to the Yogi.
2.38 When walking in the
awareness of the highest reality (brahmacharya) is firmly established, then a
great strength, capacity, or vitality (virya) is acquired.
2.39 When one is
steadfast in non-possessiveness or non-grasping with the senses (aparigraha),
there arises knowledge of the why and wherefore of past and future
incarnations.
2.40 Through cleanliness
and purity of body and mind (shaucha), one develops an attitude of distancing,
or disinterest towards one's own body, and disinclined towards contacting the
bodies of others.
2.41 Also through
cleanliness and purity of body and mind (shaucha) comes a purification of the
subtle mental essence (sattva), a pleasantness, goodness and gladness of
feeling, a one-pointedness with intentness, the conquest or mastery over the
senses, and a fitness, qualification, or capability for self-realization.
2.42 From an attitude of
contentment (santosha), unexcelled happiness, mental comfort, joy, and
satisfaction is obtained.
2.43 Through ascesis or
training of the senses (tapas), there comes a destruction of mental impurities,
and an ensuing mastery or perfection over the body and the mental organs of
senses and actions (indriyas).
2.44 From self-study and
reflection on sacred words (svadhyaya), one attains contact, communion, or
concert with that underlying natural reality or force.
2.45 From an attitude of
letting go into one's source (ishvarapranidhana), the state of perfected
concentration (samadhi) is attained.
Asana, #3 of 8 rungs
2.46 The posture (asana)
for Yoga meditation should be steady, stable, and motionless, as well as
comfortable, and this is the third of the eight rungs of Yoga.
2.47 The means of
perfecting the posture is that of relaxing or loosening of effort, and allowing
attention to merge with endlessness, or the infinite.
2.48 From the attainment
of that perfected posture, there arises an unassailable, unimpeded freedom from
suffering due to the pairs of opposites (such as heat and cold, good and bad,
or pain and pleasure).
Pranayama, #4 of 8 rungs
2.49 Once that perfected
posture has been achieved, the slowing or braking of the force behind, and of
unregulated movement of inhalation and exhalation is called breath control and
expansion of prana (pranayama), which leads to the absence of the awareness of
both, and is the fourth of the eight rungs.
2.50 That pranayama has
three aspects of external or outward flow (exhalation), internal or inward flow
(inhalation), and the third, which is the absence of both during the transition
between them, and is known as fixedness, retention, or suspension. These are
regulated by place, time, and number, with breath becoming slow and subtle.
2.51 The fourth pranayama
is that continuous prana which surpasses, is beyond, or behind those others
that operate in the exterior and interior realms or fields.
2.52 Through that
pranayama the veil of karmasheya (2.12) that covers the inner illumination or
light is thinned, diminishes and vanishes.
2.53 Through these
practices and processes of pranayama, which is the fourth of the eight steps,
the mind acquires or develops the fitness, qualification, or capability for
true concentration (dharana), which is itself the sixth of the steps.
Pratyahara, #5 of 8 rungs
2.54 When the mental
organs of senses and actions (indriyas) cease to be engaged with the
corresponding objects in their mental realm, and assimilate or turn back into
the mind-field from which they arose, which is called pratyahara, and is the
fifth step.
2.55 Through that turning
inward of the organs of senses and actions (indriyas) also comes a supreme
ability, controllability, or mastery over those senses inclining to go outward
towards their objects.
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Chapter
3: Experiences (Vibhuti Pada)
Dharana, Dhyana, & Samadhi, #6, 7, and 8 of
8 rungs
3.1 Concentration
(dharana) is the process of holding or fixing the attention of mind onto one
object or place, and is the sixth of the eight rungs.
3.2 The repeated
continuation, or uninterrupted stream of that one point of focus is called
absorption in meditation (dhyana), and is the seventh of the eight steps.
3.3 When only the
essence of that object, place, or point shines forth in the mind, as if devoid
even of its own form, that state of deep absorption is called deep
concentration or samadhi, which is the eighth rung.
Samyama is the finer tool
3.4 The three processes
of dharana, dhyana, and samadhi, when taken together on the same object, place
or point is called samyama.
3.5 Through the mastery
of that three-part process of samyama, the light of knowledge, transcendental
insight, or higher consciousness (prajna) dawns, illumines, flashes, or is
visible.
3.6 That three-part
process of samyama is gradually applied to the finer planes, states, or stages
of practice.
Internal is seen to be external
3.7 These three
practices of concentration (dharana), meditation (dhyana), and samadhi are more
intimate or internal than the previous five practices.
3.8 However, these three
practices are external, and not intimate compared to nirbija samadhi, which is
samadhi that has no object, nor even a seed object on which there is
concentration.
Witnessing subtle transitions
3.9 That high level of
mastery called nirodhah-parinamah occurs in the moment when there is a
convergence of the rising tendency of deep impressions, the subsiding tendency,
and the attention of the mind field itself.
3.10 The steady flow of
this state (nirodhah-parinimah) continues by the creation of deep impressions
(samskaras) from doing the practice.
3.11 The mastery called
samadhi-parinamah is transition whereby the tendency to all-pointedness
subsides, while the tendency to one-pointedness arises.
3.12 The mastery called
ekagrata-parinamah is the transition whereby the same one-pointedness arises
and subsides sequentially.
3.13 These three
transition processes also explain the three transformations of form, time, and
characteristics, and how these relate to the material elements and senses.
3.14 There is an
unmanifest, indescribable substratum or existence that is common or contained
within all of the other forms or qualities.
3.15 Change in the
sequence of the characteristics is the cause for the different appearances of
results, consequences, or effects.
3.16 By samyama on the
three-fold changes in form, time, and characteristics, there comes knowledge of
the past and future.
Experiences from Samyama
3.17 The name associated
with an object, the object itself implied by that name, and the conceptual
existence of the object, all three usually interpenetrate or commingle with one
another. By samyama on the distinction between these three, the meaning of the
sounds made by all beings becomes available.
3.18 Through the direct
perception of the latent impressions (samskaras) comes the knowledge of previous
incarnations.
3.19 By samyama on the
notions or presented ideas comes knowledge of another's mind.
3.20 But the underlying
support of that knowledge (of the other persons mind, in 3.19) remains
unperceived or out of reach.
3.21 When samyama is done
on the form of one's own physical body, the illumination or visual
characteristic of the body is suspended, and is thus invisible to other people.
3.22 In the same way as
described in relation to sight (3.21), one is able to suspend the ability of
the body to be heard, touched, tasted, or smelled.
3.23 Karma is of two
kinds, either fast or slow to manifest; by samyama on these karmas comes
foreknowledge of the time of death.
3.24 By samyama on
friendliness (and the other attitudes of 1.33), there comes great
strength of that attitude.
3.25 By samyama on the
strength of elephants comes a similar strength.
3.26 By directing the
flash of inner light of higher sensory activity, knowledge of subtle objects,
those hidden from view, and those very distant can be attained.
3.27 By samyama on the
inner sun, knowledge of the many subtle realms can be known.
3.28 By samyama on the
moon, knowledge of the arrangement of the inner stars can be known.
3.29 By samyama on the
pole-star, knowledge of the movement of those stars can be known.
3.30 By samyama on the
navel center, knowledge of the arrangement of the systems of the body can be known.
3.31 By samyama on the
pit of the throat, hunger and thirst leave.
3.32 By samyama on the
tortoise channel, below the throat, steadiness is attained.
3.33 By samyama on the
coronal light of the head, visions of the siddhas, the masters can come.
3.34 Or, through the
intuitive light of higher knowledge, anything might become known.
3.35 By practicing
samyama on the heart, knowledge of the mind is attained.
3.36 The having of
experiences comes from a presented idea only when there is a commingling of the
subtlest aspect of mind (sattva) and pure consciousness (purusha), which are
really quite different. Samyama on the pure consciousness, which is distinct
from the subtlest aspect of mind, reveals knowledge of that pure consciousness.
3.37 From the light
of the higher knowledge of that pure consciousness or purusha (3.36) arises
higher, transcendental, or divine hearing, touch, vision, taste, and smell.
What to do with experiences
3.38 These experiences
resulting from samyama are obstacles to samadhi, but appear to be attainments
or powers to the outgoing or worldly mind.
More from Samyama
3.39 By loosening or
letting go of the causes of bondage and attachment, and by following the
knowledge of how to go forth into the passages of the mind, there comes the
ability to enter into another body.
3.40 By the mastery over
udana, the upward flowing prana vayu, there is a cessation of contact with mud,
water, thorns, and other such objects, and there ensues the rising or levitation
of the body.
3.41 By mastery over
samana, the prana flowing in the navel area, there comes effulgence, radiance,
or fire.
3.42 By samyama over the
relation between space and the power of hearing, the higher, divine power of
hearing comes.
3.43 By Samyama on the
relationship between the body and space (akasha) and by concentrating on the
lightness of cotton, passage through space can be attained.
3.44 When the formless
thought patterns of mind are projected outside of the body, it is called
maha-videha, a great disincarnate one. By samyama on that outward projection,
the veil over the spiritual light is removed.
3.45 By samyama on the
five forms of the elements (bhutas), which are gross form, essence, subtleness,
interconnectedness, and it's purpose, then mastery over those bhutas is
attained.
3.46 Through that mastery
over the elements, comes the abilities of making the body atomically small,
perfect, and indestructible in its characteristics or components, as well as
bringing other such powers.
3.47 This perfection of
the body includes beauty, gracefulness, strength, and adamantine hardness in
taking the blows that come.
3.48 By samyama on the
process of perception and action, essence, I-ness, connectedness, and
purposefulness of senses and acts, mastery over those senses and acts
(indriyas) is attained.
3.49 By that mastery over
the senses and acts (indriyas), there comes quickness of mind, perception with
the physical instruments of perception, and mastery over the primal cause out
of which manifestation arises.
Renunciation that brings liberation
3.50 To one well
established in the knowledge of the distinction between the purest aspect of
mind and consciousness itself, there comes supremacy over all forms or states
of existence, as well as over all forms of knowing.
3.51 With non-attachment
or desirelessness even for that supremacy over forms and states of existence
and the omniscience (3.50), the seeds at the root of those bondages are destroyed,
and absolute liberation is attained.
3.52 When invited by the
celestial beings, no cause should be allowed to arise in the mind that would
allow either acceptance of the offer, or the smile of pride from receiving the
invitation, because to allow such thoughts to arise again might create the
possibility of repeating undesirable thoughts and actions.
Higher discrimination through Samyama
3.53 By samyama over the
moments and their succession, there comes the higher knowledge that is born
from discrimination.
3.54 From that
discriminative knowledge (3.53) comes awareness of the difference or
distinction between two similar objects, which are not normally distinguishable
by category, characteristics, or position in space.
3.55 That higher
knowledge is intuitive and transcendent, and is born of discrimination; it
includes all objects within its field, all conditions related to those objects,
and is beyond any succession.
3.56 With the attainment
of equality between the purest aspect of sattvic buddhi and the pure
consciousness of purusha, there comes absolute liberation, and that is the end.
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Chapter
4: Absolute Freedom (Kaivalya Pada)
Means of attaining experience
4.1 The subtler
attainments come with birth or are attained through herbs, mantra, austerities
or concentration.
4.2 The transition or
transformation into another form or type of birth takes place through the
filling in of their innate nature.
4.3 Incidental causes or
actions do not lead to the emergence of attainments or realization, but rather,
come by the removal of obstacles, much like the way a farmer removes a barrier
(sluice gate), so as to naturally allow the irrigation of his field.
Advanced use of mind
4.4 The emergent mind
fields springs forth from the individuality of I-ness (asmita).
4.5 While the activities
of the emergent mind fields may be diverse, the one mind is the director of the
many.
4.6 Of these mind
fields, the one that is born from meditation is free from any latent
impressions that could produce karma.
Actions and karma
4.7 The actions of yogis
are neither white nor black, while they are threefold for others.
4.8 Those threefold
actions result in latent impressions (vasanas) that will later arise to
fruition only corresponding to those impressions.
Subconscious impressions
4.9 Since memory
(smriti) and the deep habit patterns (samskaras) are the same in appearance,
there is an unbroken continuity in the playing out of those traits, even though
there might be a gap in location, time, or state of life.
4.10 There is no
beginning to the process of these deep habit patterns (samskaras), due to the
eternal nature of the will to live.
4.11 Since the
impressions (4.10) are held together by cause, motive, substratum, and object,
they disappear when those deep impressions disappear.
4.12 Past and future
exist in the present reality, appearing to be different because of having
different characteristics or forms.
Objects and the 3 gunas
4.13 Whether these
ever-present characteristics or forms are manifest or subtle, they are composed
of the primary elements called the three gunas.
4.14 The characteristics
of an object appear as a single unit, as they manifested uniformly from the
underlying elements.
Mind perceiving objects
4.15 Although the same
objects may be perceived by different minds, they are perceived in different
ways, because those minds manifested differently.
4.16 However, the object
itself does not depend on any one mind, for if it did, then what would happen
to the object if it were not being experienced by that mind?
4.17 Objects are either
known or not known according to the way in which the coloring of that object
falls on the coloring of the mind observing it.
Illumination of the mind
4.18 The activities of
the mind are always known by the pure consciousness, because that pure
consciousness is superior to, support of, and master over the mind.
4.19 That mind is not
self-illuminating, as it is the object of knowledge and perception by the pure
consciousness.
4.20 Nor can both the
mind and the illuminating process be cognized simultaneously.
4.21 If one mind were
illumined by another, as its master, then there would be an endless and absurd
progression of cognitions, as well as confusion.
Buddhi and liberation
4.22 When the unchanging
consciousness appears to take on the shape of that finest aspect of mind-field
(4.18), then the
experience of one's own cognition process is possible.
4.23 Therefore, the mind field, which is
colored by both seer and seen, has the potential to perceive any and all
objects.
4.24 That mind field,
though filled with countless impressions, exists for the benefit of another
witnessing consciousness, as the mind field is operating only in combination
with those impressions.
4.25 For one who has
experienced this distinction between seer and this subtlest mind, the false
identities and even the curiosity about the nature of one's own self come to an
end.
4.26 Then the mind is
inclined towards the highest discrimination, and gravitates towards absolute
liberation between seer and seen.
Breaches in enlightenment
4.27 When there are
breaks or breaches in that high discrimination, other impressions arise from
the deep unconscious.
4.28 The removal of those
interfering thought patterns is by the same means by which the original
colorings were removed.
Perpetual enlightenment
4.29 When there is no
longer any interest even in omniscience, that discrimination allows the
samadhi, which brings an abundance of virtues like a rain cloud brings rain.
4.30 After that
dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.
Knowables become few
4.31 Then, by the removal
of those veils of imperfection, there comes the experience of the infinite, and
the realization that there is almost nothing to be known.
Gunas after liberation
4.32 Also resulting from
that dharma-meghah samadhi (4.29), the three primary
elements or gunas (4.13-4.14) will have fulfilled
their purpose, cease to transform into further transformations, and recede back
into their essence.
4.33 The sequencing
process of moments and impressions corresponds to the moments of time, and is
apprehended at the end point of the sequence.
4.34 When those primary
elements involve, or resolve themselves back into that out of which they
emerged, there comes liberation, wherein the power of pure consciousness
becomes established in its true nature.
