YOGA SŪTRAS OF PATAÑJALI
SECTION IV. COMPLETE DETACHMENT
The Flow of Material Nature
1. Attainments come from birth, herbs, incantation, austerity, or meditation.
2. The evolution to different species is the flow of material nature.
3. Causes (such as karma) do not affect material nature, but they remove obstacles, just as a farmer removes obstructions to irrigate a field.
2. The evolution to different species is the flow of material nature.
3. Causes (such as karma) do not affect material nature, but they remove obstacles, just as a farmer removes obstructions to irrigate a field.
Various attainments, such as abilities and levels of consciousness are attained through birth or species, herbs or chemicals, incantations or mantras, austere practices, or meditation (as described throughout Section III). Effects, such as karma or latent impressions, are not so much the cause of higher births, but rather they help to remove obstacles to development, allowing nature to flow. The analogy is that of a farmer who removes obstructions from the irrigation canals, allowing water to flow to his fields.
About The Mind
4. Minds are formed from pure I-sense.
5. One mind leads the various activities of the many minds.
6. Those born from meditation are free of latent karma.
5. One mind leads the various activities of the many minds.
6. Those born from meditation are free of latent karma.
All minds are the product of pure I-sense or egoism and, although the activities of these minds is varied, they are controlled by the single, universal mind (Mahat).
Only those mental activities that come from meditation are free from the effects of one’s stored karma.
Only those mental activities that come from meditation are free from the effects of one’s stored karma.
The Effects of Karma
7. The karma of a yogi is neither white nor black, while the karma of others is threefold.
8. From the maturing of that (threefold karma) comes the manifestations of similar subliminal impressions.
8. From the maturing of that (threefold karma) comes the manifestations of similar subliminal impressions.
Actions and their consequences can be either positive (white) negative (black) or mixed; but, the karma of the yogi is neutral. How? Because the yogi understands that actions are the result of the qualities of material nature and that the True Self is not the actor. The yogi does not act out of desire for gain or pleasure. Therefore, the yogi performs actions without being tied to those actions. As for those whose karma is of the threefold type, it results in birth, duration of life, and experiences of pain and pleasure, which produce subliminal impressions of a similar nature. Those impressions influence one’s actions further, creating a cyclical effect.
The Effects of Subliminal Impressions
9. Because of the similarity of memory and latent impressions, their effect is immediate, even when separated by birth, location, and time.
10. As the desire for self-welfare is eternal, those subliminal impressions are also without beginning.
11. Subliminal impressions are held together by cause, effect, receptacle, and support; in the absence of these, those impressions vanish.
10. As the desire for self-welfare is eternal, those subliminal impressions are also without beginning.
11. Subliminal impressions are held together by cause, effect, receptacle, and support; in the absence of these, those impressions vanish.
Because the memories and latent impressions resulting from the same actions are similar, their effects are not separated by time, place, or even birth and death. (Of course, these effects only manifest when the conditions are ripe.) Since these effects exist in all beings, such as the sense of self-preservation or the will to live, they must have existed from the dawn of time.
The subliminal impressions resulting from experiences of life are held together by the factors listed in sūtra 11. Their cause is ignorance of one’s real nature, which leads to positive and negative actions. The motive for these actions is their fruits, such as the desire for pleasure, etc. So they are both a cause and an effect. The receptacle is the mind, which stores those impressions and the support is objectivity, both in cause and effect. When these factors are eliminated, the subliminal impressions that depend on them disappear as well
The subliminal impressions resulting from experiences of life are held together by the factors listed in sūtra 11. Their cause is ignorance of one’s real nature, which leads to positive and negative actions. The motive for these actions is their fruits, such as the desire for pleasure, etc. So they are both a cause and an effect. The receptacle is the mind, which stores those impressions and the support is objectivity, both in cause and effect. When these factors are eliminated, the subliminal impressions that depend on them disappear as well
The Ever-Changing Qualities of Nature
12. Past and future exist due to different phases of nature or an object’s characteristics.
13. Those characteristics, both apparent or subtle, are composed of the qualities of nature.
14. Due to the coordinated transformation (of those qualities) objectivity appears real.
13. Those characteristics, both apparent or subtle, are composed of the qualities of nature.
14. Due to the coordinated transformation (of those qualities) objectivity appears real.
The characteristics of an object are made up of the guṇas, the three qualities of nature: sattva, intelligence and harmony; rajas, motion and passion; and tamas, inertia and dullness. The apparent variety of objectivity is due to the difference in the influence of each quality; just as varying the amount of the ingredients in the same recipe of a particular food, would vary the taste, color, and/or texture of that food. The constant flux of material nature is the result of the constant change in the influence of these qualities. The phases of time reflect this transformation. Therefore, an object appears to change over time, however its essential make-up is still of these three qualities.
The characteristics of an object can be either apparent (manifest) or subtle (potential). And because of the harmonious interaction of the three qualities of nature, an object appears to be a uniform, single unit.
The characteristics of an object can be either apparent (manifest) or subtle (potential). And because of the harmonious interaction of the three qualities of nature, an object appears to be a uniform, single unit.
Objects Affect The Mind
15. The same object affects separate minds differently, due to the two paths (of knowledge and feeling).
16. But an object is not dependent on one mind; if so, what would happen if that mind does not acknowledge the object?
17. According to the influence of that object (on the mind) it is either known or unknown.
16. But an object is not dependent on one mind; if so, what would happen if that mind does not acknowledge the object?
17. According to the influence of that object (on the mind) it is either known or unknown.
When an object is presented to mind there is perception followed by feeling, the effect the object has on the mind. For instance, the color blue is perceived by different minds as the same color, but how each mind feels about that color depends on several factors, such as latent impressions, etc. Sūtra 16 states that an object is not dependent on any one mind. This is referring to an individual, micro mind and not to the universal, macro mind. How an individual mind perceives an object is due to how that object influences that mind and that effects whether or not that object is completely known by that mind.
Mind Is An Object of Puruṣaḥ
18. The mind’s fluctuations are always known, due to the immutability of the Self, the Ruler of that mind.
19. That (mind) is not self-luminous, due to its being an object of knowledge.
20. And because ascertaining both (objects and itself) cannot be simultaneous.
21. If one mind were the object of another, there would be an endless series of comprehensions and a confusion of memory.
19. That (mind) is not self-luminous, due to its being an object of knowledge.
20. And because ascertaining both (objects and itself) cannot be simultaneous.
21. If one mind were the object of another, there would be an endless series of comprehensions and a confusion of memory.
Puruṣaḥ, the Self is unchanging, eternal awareness. It is the owner of the mind and its ever-present witness. Therefore, the mind and its modifications are objects of knowledge and the Self is the Knower, the Seer. The mind cannot cognize itself and objectivity simultaneously. And if the mind were the object of another mind, that would suggest multiple minds in the same person, which is absurd.
Mind Reflects Conciousness
22. When one’s intellect comes in contact with pure consciousness, that intellect appears conscious.
23. The mind, influenced by both Seer and the seen, appears to be all-comprehensive.
24. Although distinguished by innumerable latent impressions, that mind exists for another, as it is part of a common endeavor.
23. The mind, influenced by both Seer and the seen, appears to be all-comprehensive.
24. Although distinguished by innumerable latent impressions, that mind exists for another, as it is part of a common endeavor.
From sūtras 19-21 it has been established that the mind is not the knower, but an object of knowledge. So how do you explain the misperception of a conscious mind? The apparent sentience of mind, or more specifically of intellect, is due to the intellect reflecting or assimilating the consciousness of the Self. Sūtra 24 presents another argument for the mind existing for the sake of the Self: the mind is a component of an assembly consisting of mind, senses, body, etc. These all act together for the sake of the Self and not for the sake of any individual component.
Developing Discriminative Knowledge
25. One who knows the distinction (between Seer and seen) no longer contemplates the nature of self.
26. When the mind is inclined toward that discrimination, one is close to liberation.
27. But when that discrimination wavers, other mental fluctuations arise due to latent impressions.
28. Removing those has already been described and is the same method for removing the afflictions.
26. When the mind is inclined toward that discrimination, one is close to liberation.
27. But when that discrimination wavers, other mental fluctuations arise due to latent impressions.
28. Removing those has already been described and is the same method for removing the afflictions.
When the yogi understands the difference between mind and Self, he is fit for Self-realization. However, until one attains that direct knowledge, there may be instances when that wisdom weakens and the mind is influenced by latent impressions. The means for controlling those is the same as that mentioned in I.32 for controlling the afflictions, one-pointed concentration on a single principle, object, or reality.
Self-Realization
29. And when the yogi is in deep absorption and there is no more gain of discriminating knowledge, that is called “Rain of Virtue Samādhi.”
30. From that (samādhi) the afflictions and karma cease.
31. Then, from the complete removal of the veil of impurity comes knowledge of the Infinite and objectivity becomes insignificant.
30. From that (samādhi) the afflictions and karma cease.
31. Then, from the complete removal of the veil of impurity comes knowledge of the Infinite and objectivity becomes insignificant.
When, through the practice of samādhi and self-inquiry, the yogi gains full discriminative wisdom, he attains the highest state known as Dharma-Megha Samādhi, literally, “Virtue-Raining Cloud Samādhi,” because it produces unending virtue in the realized yogi.
Having overcome ignorance, the mental afflictions end, along with the consequences of actions. Realizing one’s True Self is like waking from a dream and the whole objective world becomes irrelevant.
Having overcome ignorance, the mental afflictions end, along with the consequences of actions. Realizing one’s True Self is like waking from a dream and the whole objective world becomes irrelevant.
Awakening And The Qualities of Nature
32. From that, the progressive changes of the qualities of nature, having fulfilled their purpose, cease.
33. The sequences of moments is perceived at the end of a transition.
34. Complete detachment is being fixed in one’s true nature or the energy of consciousness. Then, being without a purpose for the Self, the qualities of nature recede.
33. The sequences of moments is perceived at the end of a transition.
34. Complete detachment is being fixed in one’s true nature or the energy of consciousness. Then, being without a purpose for the Self, the qualities of nature recede.
Time is the progression of individual moments (see comments on III.52). The perception of time comes from the changes in nature over a particular period or sequence of moments. Those changes are what differentiates past from present.
Complete Detachment (kaivalya) is being established in one’s True Nature, the essence of consciousness, Pure Being-Awareness.
The purpose of material nature is to serve Puruṣaḥ, the Absolute Self. Having attained Self-realization, the goal of existence, the yogi is no longer affected by the changes of the qualities of nature. It is important to note that the qualities do not vanish. The realized yogi still has a mind, body, and senses, which inhabit the material universe and abide by its laws. But, knowing that these are not Self, they no longer bind the yogi. The mind still exists, but it is no longer the boss; in fact, it becomes the servant of the awakened yogi. The realized yogi is also no longer bound by the qualities of nature; in fact, they have the opposite effect, as the yogi now sees nature as the manifestation of the Absolute.
Complete Detachment (kaivalya) is being established in one’s True Nature, the essence of consciousness, Pure Being-Awareness.
The purpose of material nature is to serve Puruṣaḥ, the Absolute Self. Having attained Self-realization, the goal of existence, the yogi is no longer affected by the changes of the qualities of nature. It is important to note that the qualities do not vanish. The realized yogi still has a mind, body, and senses, which inhabit the material universe and abide by its laws. But, knowing that these are not Self, they no longer bind the yogi. The mind still exists, but it is no longer the boss; in fact, it becomes the servant of the awakened yogi. The realized yogi is also no longer bound by the qualities of nature; in fact, they have the opposite effect, as the yogi now sees nature as the manifestation of the Absolute.
