Patanjali Yoga Sootras - Chapter IV - Kaivalya Pad - Sootra 11 - 20
Kaivalya-Pad
Sootra 11 - Sootra 20
Sootra 11 - Sootra 20
HETUPHALAASHRAYAALAMBANAIHI SANGRUHEETATVAAD ESHAAM ABHAAVE TADBHAAVAH
HETU=CAUSES; PHALA=RESULTS; ASHRAYA=BASIS; ALAMBANAIHI=BY SUPPORT; SANGRUHEETATVAAD=BOUND TOGETHER; ESHAAM=OF THESE; ABHAAVE=IN ABSENCE; TADBHAAVAH=THEIR ABSENCE;
Due being held together by dependency and support of cause and result, in absence of these is the absence of those (past impressions).
Since cause and effect go together, when there is no cause, the effect is also absent.
The cause of experiences are the thoughts and beliefs of past deeds in memory. These past memories are created by the false self, the ego. The ego is there due to lack of knowledge of the self.
Lack of knowledge of self is the cause and manifestation of experiences as per the thoughts is the effect. When there is knowledge of the self, the cause goes away, so there is no effect in the form of fruits of past actions.
12. अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम् ।
ATEETAANAAGATAM SVAROOPATO ASTYADHVABHEDAD DHARMAANAAM
ATEETA=PAST; ANAAGATAM=FUTURE; SVAROOPATAH=IN REALITY; ASTI=EXIST; ADHVA=UNCERTAIN, DOUBTFUL, UNSTEADY; BHEDAD=IN DIFFERENCE; DHARMAANAAM=FORMS;
Past and Future appear due to the difference of paths of forms.
In real sense the past and future are only in mind, and hence doubtful. The mind with the imagined linear sequence of memories of different life experiences, creates the sense of time and hence there is a sense of past and future.
13. ते व्यक्तसूक्ष्मा गुणात्मानः ।
TE VYAKTASOOKSMAA GUNAATMAANAH
TE=THEY; VYAKTA=VISIBLE; SOOKSHMA=SUBTLE; GUNAATMAANAH=BASED ON QUALITIES;
Manifested or subtle they consist of their Gunas (natures).
There are three qualities, Sattva meaning pure consciousness, Rajas meaning consciousness of self as personality or activity and Tamas meaning ignorance about the self which brings inertia or negativity.
These gunas determine the qualities of deeds (karmas) whether they are manifested into forms or remain in subtle form.
14. परिणामैकत्वाद् वस्तुतत्त्वम् ।
PARINAAMAIKATVAAD VASTUTATTVAM
PARINAAMA=RESULT; EKATVAD=IN ONENESS; VASTUTATVAM=OBJECT;
The truth of object is due to oneness in transformation.
The cause of experiences are the thoughts and beliefs of past deeds in memory. These past memories are created by the false self, the ego. The ego is there due to lack of knowledge of the self.
Lack of knowledge of self is the cause and manifestation of experiences as per the thoughts is the effect. When there is knowledge of the self, the cause goes away, so there is no effect in the form of fruits of past actions.
12. अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम् ।
ATEETAANAAGATAM SVAROOPATO ASTYADHVABHEDAD DHARMAANAAM
ATEETA=PAST; ANAAGATAM=FUTURE; SVAROOPATAH=IN REALITY; ASTI=EXIST; ADHVA=UNCERTAIN, DOUBTFUL, UNSTEADY; BHEDAD=IN DIFFERENCE; DHARMAANAAM=FORMS;
Past and Future appear due to the difference of paths of forms.
In real sense the past and future are only in mind, and hence doubtful. The mind with the imagined linear sequence of memories of different life experiences, creates the sense of time and hence there is a sense of past and future.
13. ते व्यक्तसूक्ष्मा गुणात्मानः ।
TE VYAKTASOOKSMAA GUNAATMAANAH
TE=THEY; VYAKTA=VISIBLE; SOOKSHMA=SUBTLE; GUNAATMAANAH=BASED ON QUALITIES;
Manifested or subtle they consist of their Gunas (natures).
There are three qualities, Sattva meaning pure consciousness, Rajas meaning consciousness of self as personality or activity and Tamas meaning ignorance about the self which brings inertia or negativity.
These gunas determine the qualities of deeds (karmas) whether they are manifested into forms or remain in subtle form.
14. परिणामैकत्वाद् वस्तुतत्त्वम् ।
PARINAAMAIKATVAAD VASTUTATTVAM
PARINAAMA=RESULT; EKATVAD=IN ONENESS; VASTUTATVAM=OBJECT;
The truth of object is due to oneness in transformation.
Beginning of a Single Transformation towards fulfilment of purpose of the creative energy that is set in motion of which causes and effects are as follows:
- Cause - 3 qualities of natures of brightness, activiteness and inertia or Sattva-Rajas-Tamas. The Outcome - 5 organs of Perceiving powers which are of sense of hearing, touching, seeing, tasting and smelling
- Cause – 5 Perceiving powers of sense of sound, touch, sight, taste and smell. The Outcome - 5 subtle forms of perceivable nature of sound, touch, form, taste and smell
- Cause – 5 natures of spaciousness, flowing, heat and light, moistness and solidity of subtle forms of sound, touch, light, taste and smell respectively. The Outcome – 5 forms of gross elements which are the sky from spaciousness, the air from flowing nature, the fire from nature of heat and light, the water from moistness and the atoms of earth from solidity
- Cause – 5 perceivable gross elements which are the Sky, the Air, the Fire, the Water and atoms of the Earth. The Outcome - The forms such as trees, cows, mountains etc. and also acquiring among these forms the natures of Solidity, moistness, heat and light, flowing nature, and spaciousness present in other gross elements.
VASTUSAAMYE CHITTABHEDAAT TAYORVIBHAKTAH PANTHAH
VASTU=OBJECT; SAAMYE=IN SIMILARITY; CHITTABHEDAAT=DIFFERENCE IN MIND ACTIVITIES; TAYOH=ITS; VIBHAKTAH=SEPARATE; PANTHAH=WAYS;
Their separate paths in the same objects are due to difference of consciousness (sense of true self).
16. न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात् ।
NA CHAIKACHITTATANTRAM VASTU TAD APRAMAANAKAM TADA KIM SYAAT
NA=NOT; CHA=AND; EK=ONE; CHITTA=MIND; TANTRAM=PRINCIPLE; VASTU=OBJECT; TAD=THAT; APRAMAANAKAM=NOT PERCEIVED; TADA=THEN; KIM=WHO, WHAT, WHICH; SYAAT=HAPPEN;
And if it was not the principle of one consciousness, what would happen to an object when not being perceived.
17. तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम् ।
TADUPARAAGAAPEKSHATVAAT CHITTASYA VASTU DNYAATAADNYAATAM
TAD=THAT; UPARAAGA=COLORING; APEKSHATVAAT=FROM EXPECTATION; CHITTASYA= OF MIND; VASTU=OBJECT; DNYAATA=KNOWN; ADNYAATAM=UNKNOWN;
Mind’s knowing and unknowing of an object is from mind’s tainted attitude towards that object.
18. सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ।
SADA DNYAATAASHCHITTAVRUTTAYASTATPRABHOH PURUSHASYAAPARINAAMITVAAT
SADA=ALWAYS; DNYAATAH=KNOWER; CHITTAVRUTTAYAH=TENDENCIES OF MIND; TATPRABHOH=THEIR MASTER; PURUSHASYA=OF HIGHER SELF, CONSCIOUSNESS; APARINAAMITVAAT=FROM UNAFFECTEDNESS, UNCHANGEABLENESS;
Always knowing the tendencies of mind is its master, the self, from its changelessness.
The unchangeable essence in all forms through its unaffectedness always knows the tendencies of mind. The unchangeable part in every form which is the consciousness can perceive the mind and its tendencies.
19. न तत् स्वाभासंदृश्यत्वात् ।
NA TAT SVAABHAASAMDRUSHYATVAAT
NA=NOT; TAT=ITS; SVA=SELF; ABHAASAM=ILLUMINATING; DRUSHYATVAAT=IN THEIR PERCEPTIBILITY;
From being a Seen object, that (mind) is not self-evident.
The fact that the consciousness can perceive the tendencies of mind, makes them objects of perception. Since the mental tendencies are objects of perception, they cannot be considered as reality or self-illuminating like the consciousness.
20. एकसमये चोभयानवधारणम् ।
EKASAMAYE CHOBHAYAANAVADHAARANAM
EKA=ONE; SAMAYE= AT MOMENT; CHA=AND; UBHAYA=BOTH; AVADHAARANAM=IMPOSSIBLE, RESTRICTIVE, LIMITING;
And both (Seen and Seer) at one time is impossible.
The tendencies of mind are objects of perception or Seen. Hence they cannot at the same time be the Seer and The Seen. The mind created by false self or ego which can be perceived by the higher self, cannot be the perceiver at the same time. It means the ego cannot be the real self.
TADUPARAAGAAPEKSHATVAAT CHITTASYA VASTU DNYAATAADNYAATAM
TAD=THAT; UPARAAGA=COLORING; APEKSHATVAAT=FROM EXPECTATION; CHITTASYA= OF MIND; VASTU=OBJECT; DNYAATA=KNOWN; ADNYAATAM=UNKNOWN;
Mind’s knowing and unknowing of an object is from mind’s tainted attitude towards that object.
18. सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ।
SADA DNYAATAASHCHITTAVRUTTAYASTATPRABHOH PURUSHASYAAPARINAAMITVAAT
SADA=ALWAYS; DNYAATAH=KNOWER; CHITTAVRUTTAYAH=TENDENCIES OF MIND; TATPRABHOH=THEIR MASTER; PURUSHASYA=OF HIGHER SELF, CONSCIOUSNESS; APARINAAMITVAAT=FROM UNAFFECTEDNESS, UNCHANGEABLENESS;
Always knowing the tendencies of mind is its master, the self, from its changelessness.
The unchangeable essence in all forms through its unaffectedness always knows the tendencies of mind. The unchangeable part in every form which is the consciousness can perceive the mind and its tendencies.
19. न तत् स्वाभासंदृश्यत्वात् ।
NA TAT SVAABHAASAMDRUSHYATVAAT
NA=NOT; TAT=ITS; SVA=SELF; ABHAASAM=ILLUMINATING; DRUSHYATVAAT=IN THEIR PERCEPTIBILITY;
From being a Seen object, that (mind) is not self-evident.
The fact that the consciousness can perceive the tendencies of mind, makes them objects of perception. Since the mental tendencies are objects of perception, they cannot be considered as reality or self-illuminating like the consciousness.
20. एकसमये चोभयानवधारणम् ।
EKASAMAYE CHOBHAYAANAVADHAARANAM
EKA=ONE; SAMAYE= AT MOMENT; CHA=AND; UBHAYA=BOTH; AVADHAARANAM=IMPOSSIBLE, RESTRICTIVE, LIMITING;
And both (Seen and Seer) at one time is impossible.
The tendencies of mind are objects of perception or Seen. Hence they cannot at the same time be the Seer and The Seen. The mind created by false self or ego which can be perceived by the higher self, cannot be the perceiver at the same time. It means the ego cannot be the real self.
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