Contents
Section I
Origins of Attainments
Sūtra 4.1
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः ॥
janmauṣadhi-mantra-tapaḥ-samādhi-jāḥ siddhayaḥ ||
The powers (siddhis) arise from birth, herbs, mantras, austerity, or samādhi.
Sūtra 4.2
जात्यन्तरपरिणामः प्रकृत्यापूरात् ॥
jāty-antara-pariṇāmaḥ prakṛtyāpūrāt ||
The transformation into another form of existence is brought about by the filling in of nature.
Sūtra 4.3
निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् ॥
nimittam aprayojakaṃ prakṛtīnāṃ varaṇa-bhedas tu tataḥ kṣetrikavat ||
Incidental causes do not directly set nature in motion; they merely remove obstacles, as a farmer removes a dam to let water flow by its own nature.
Sūtra 4.4
निर्माणचित्तान्यस्मितामात्रात् ॥
nirmāṇa-cittāny asmitā-mātrāt ||
Created minds arise from the sense of individuality (asmitā) alone.
Sūtra 4.5
प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ॥
pravṛtti-bhede prayojakaṃ cittam ekam anekeṣām ||
Though the activities of the various created minds differ, the one original mind directs them all.
Sūtra 4.6
तत्र ध्यानजमनाशयम् ॥
tatra dhyānajam anāśayam ||
Of these, the mind born of meditation is free from latent impressions.
Section II
Karma & Saṃskāras
Sūtra 4.7
कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम् ॥
karmāśuklākṛṣṇaṃ yoginas trividham itareṣām ||
The karma of the yogī is neither white nor black; for others it is threefold.
Sūtra 4.8
ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम् ॥
tatas tad-vipākānuguṇānām evābhivyaktir vāsanānām ||
From the threefold karma, only those latent impressions manifest for which the conditions are favorable.
Sūtra 4.9
जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात् ॥
jāti-deśa-kāla-vyavahitānām apy ānantaryaṃ smṛti-saṃskārayor eka-rūpatvāt ||
There is a continuity of memory and latent impressions, even though they are separated by birth, place, and time, because of the unity of their form.
Sūtra 4.10
तासामनादित्वं चाशिषो नित्यत्वात् ॥
tāsām anāditvaṃ cāśiṣo nityatvāt ||
These latent impressions are without beginning, for the desire to live is eternal.
Sūtra 4.11
हेतुफलाश्रयालम्बनैः सङ्गृहीतत्वादेषामभावे तदभावः ॥
hetu-phalāśrayālambanaiḥ saṅgṛhītatvād eṣām abhāve tad-abhāvaḥ ||
Being held together by cause, effect, support, and object, they cease to exist when these disappear.
Sūtra 4.12
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम् ॥
atītānāgataṃ svarūpato'sty adhva-bhedād dharmāṇām ||
The past and the future exist in their own nature, the difference being in the characteristics of the guṇas.
Section III
Reality & Perception
Sūtra 4.13
ते व्यक्तसूक्ष्मा गुणात्मानः ॥
te vyakta-sūkṣmā guṇātmānaḥ ||
Whether manifest or subtle, they are of the nature of the guṇas.
Sūtra 4.14
परिणामैकत्वाद्वस्तुतत्त्वम् ॥
pariṇāmaikatvād vastu-tattvam ||
The reality of an object is due to the unity of its transformations.
Sūtra 4.15
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥
vastu-sāmye citta-bhedāt tayor vibhaktaḥ panthāḥ ||
The paths of the mind and the object are different, for the same object is perceived differently by different minds.
Sūtra 4.16
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥
na caika-citta-tantraṃ vastu tad apramāṇakaṃ tadā kiṃ syāt ||
An object is not dependent on a single mind, for if it were, what would happen when that mind did not perceive it?
Sūtra 4.17
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम् ॥
tad-uparāgāpekṣitvāc cittasya vastu jñātājñātam ||
An object is known or unknown depending on whether the mind is colored by it.
Section IV
Mind & Consciousness
Sūtra 4.18
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥
sadā jñātāś citta-vṛttayas tat-prabhoḥ puruṣasyāpariṇāmitvāt ||
The modifications of the mind are always known by the Puruṣa, its lord, because the Puruṣa is unchangeable.
Sūtra 4.19
न तत्स्वाभासं दृश्यत्वात् ॥
na tat svābhāsaṃ dṛśyatvāt ||
The mind is not self-luminous, for it is an object of perception.
Sūtra 4.20
एकसमये चोभयानवधारणम् ॥
eka-samaye cobhayānavadhāraṇam ||
It cannot perceive both subject and object simultaneously.
Sūtra 4.21
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च ॥
cittāntara-dṛśye buddhi-buddher atiprasaṅgaḥ smṛti-saṅkaraś ca ||
If the mind were perceived by another mind, there would be an infinite regression of perceivers, and confusion of memory.
Sūtra 4.22
चित्तेरप्रतिसङ्क्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् ॥
citter apratisaṅkramāyās tad-ākārāpattau sva-buddhi-saṃvedanam ||
When consciousness, which does not move, assumes the form of the mind, self-awareness becomes possible.
Sūtra 4.23
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥
draṣṭṛ-dṛśyoparaktaṃ cittaṃ sarvārtham ||
The mind, colored by both the Seer and the Seen, can comprehend all things.
Sūtra 4.24
तदसङ्ख्येयवासनाभिश्चित्रमपि परार्थं संहत्यकारित्वात् ॥
tad asaṅkhyeya-vāsanābhiś citram api parārthaṃ saṃhatya-kāritvāt ||
Though the mind is variegated by innumerable latent impressions, it acts for the sake of another, for it functions through combination.
Section V
The Path to Kaivalya
Sūtra 4.25
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ॥
viśeṣa-darśina ātma-bhāva-bhāvanā-vinivṛttiḥ ||
For one who sees the distinction between mind and Self, the sense of a separate self ceases.
Sūtra 4.26
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥
tadā viveka-nimnaṃ kaivalya-prāgbhāraṃ cittam ||
Then the mind, inclined toward discrimination, is drawn toward kaivalya.
Sūtra 4.27
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥
tac-chidreṣu pratyayāntarāṇi saṃskārebhyaḥ ||
In the intervals of that discrimination, other thoughts arise from latent impressions.
Sūtra 4.28
हानमेषां क्लेशवदुक्तम् ॥
hānam eṣāṃ kleśavad uktam ||
Their removal is like the removal of the afflictions, as previously described.
Sūtra 4.29
प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः ॥
prasaṃkhyāne'py akusīdasya sarvathā viveka-khyāter dharma-meghaḥ samādhiḥ ||
For one who remains disinterested even in the highest illumination, and who possesses constant discriminative discernment, there comes the samādhi known as dharma-megha — the cloud of virtue.
Sūtra 4.30
ततः क्लेशकर्मनिवृत्तिः ॥
tataḥ kleśa-karma-nivṛttiḥ ||
From that, afflictions and karma cease.
Sūtra 4.31
तदा सर्वावरणमलापेतस्य ज्ञानस्यानन्त्याज्ज्ञेयमल्पम् ॥
tadā sarvāvaraṇa-malāpetasya jñānasyānantyāj jñeyam alpam ||
Then, with all coverings and impurities removed, knowledge becomes infinite, and the knowable appears insignificant.
Sūtra 4.32
ततः कृतार्थानां परिणामक्रमसमाप्तिर्गुणानाम् ॥
tataḥ kṛtārthānāṃ pariṇāma-krama-samāptir guṇānām ||
Then the successive transformations of the guṇas come to an end, having fulfilled their purpose.
Sūtra 4.33
क्षणप्रतियोगी परिणामापरान्तनिर्ग्राह्यः क्रमः ॥
kṣaṇa-pratiyogī pariṇāmāparānta-nirgrāhyaḥ kramaḥ ||
Succession is the uninterrupted sequence of moments, apprehensible at the end of a transformation.
Sūtra 4.34
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥
puruṣārtha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktir iti ||
Kaivalya is the re-absorption of the guṇas, now devoid of purpose for the Puruṣa; or, it is the power of consciousness established in its own true nature.