THE YOGA SUTRA OF PATANJALI

THE YOGA SUTRA - CHAPTER - 4

kWÛOÚÙOÔOOd:
ÇOÓØOOWÝO¢ÒOØOÓæOÏOÔO: ÞOØOO¢ÒOÇOO: ¢ÞO¼ÙO: .4.1

ÇOÓØO

birth

AOEÝO¢ÒO

medicine

ØOÓæO

incantation

ÏOÔO:

observances

ÞOØOO¢ÒOÇOO:

arising out of trance

¢ÞO¼ÙO:

(are) attainments

            Exceptional mental capabilities may be achieved by : genetic
            inheritance, the use of herbs as prescribed in the Vedas, reciting
            incantations, rigorous austerities, and through that state of
            mind that remains with its object without distractions (samadhi).

ÇOOÏÙOÓÏOrÔO¢rÎOOØO: p#k]ÏÙOOÔO¥rOÏO¯     .4.2

ÇOO¢ÏO

class

AÓÏOr

another

ÔO¢rÎOOØO:

transformation

p#k]¢ÏO

of the nature

AÔO¥rOÏO¯

entry

           Change from one set of characteristics to another is
           essentially an adjustment of the basic qualities of matter.

¢ÓO¢ØOÏtOØOp#ÙOOEÇOk| p#k]ÏO£ÓOO| ÛOrÎO×OEdÞÏO¤
     ÏOÏO: ßOE¢æOkÛOÏO¯     .4.3

¢ÓO¢ØOÏtO|

efficient cause (merits and demerits)

Ap#ÙOOEÇOk|

inefficient

p#k]ÏO£ÓOO|

for nature i.e. causes

ÛOrÎO

obstacles

×OEd:

to break

ÏO¤

but

ÏOÏO:

thence

ßOE¢æOk

farmer

ÛOÏO¯

similar to

           But such intelligence can only remove obstacles that obstruct
           certain changes. Its role is no more than that of a farmer
           who cuts a dam to allow water to flow into a field
           where it is needed.

¢ÓOØOORÎO¢ÅOÏtOOÓÙO¢ÞØOÏOOØOOæOOÏO¯       .4.4

¢ÓOØOORÎO

created

¢ÅOÏtOO¢ÓO

minds

A¢ÞØOÏOO

ego

ØOOæOOÏO¯

from alone

           With exceptional mental faculties an individual can
            influence the mental state of other beings.

p#ÛO¦¢ÏtO×OEdE p#ÙOOEÇOk| ¢ÅOÏtOØOEkØOÓOEkEÝOOØO¯     .4.5

p#ÛO¦¢ÏtO

actions

×OEdE

different (various)

p#ÙOOEÇOk|

inspiring

¢ÅOÏtO|

mind

ek|

one

AÓOEkEÝOOØO¯

many (minds created by the yogi)

This influence also depends on the state of the receipient.
ÏOæO ÒÙOOÓOÇOØOÓOOÜOÙOØO¯ .4.6

ÏOæO

there (among the settled minds)

ÒÙOOÓOÇO|

the one born out of trance

AÓOOÜOÙOØO¯

devoid of tendencies of action and ignorance

            Influence on another by one whose mind is in a state of
            dhyana can never increase anxiety or other obstacles.
            In fact, they are reduced.
kØOORÜO¤ÀÚOOk]ÝÎO| ÙOOE¢ÂOÓO¢ÞæO¢ÛOÒO¢ØOÏOrEÝOOØO¯     .4.7

kØOR

activity

AÜO¤ÀÚO

not pure

Ak]ÝÎO|

not impure

ÙOOE¢ÂOÓO:

of the yogi

¢æO¢ÛOÒO|

threefold (pure,impure and neither)

iÏOrEÝOOØO¯

for others

             And they act without any motivation while others who also
            have exceptional capabilities act with some
            motivation or other.

ÏOÏOÞÏO¢¹ÔOOkOÓO¤ÂO¤ÎOOÓOOØOEÛOO¢×OÛÙO¢ÀÏOÛOORÞOÓOOÓOOØO¯     .4.8

ÏOÏO:

thence(arising out of the trio above)

ÏOÏO¯

that

¢ÛOÔOOk

result

AÓO¤ÂO¤ÎOOÓOO|

corresponding to

eÛO

only

A¢×OÛÙO¢ÀÏO:

manifestation

ÛOOÞOÓOOÓOOØO¯

of the tendencies

             Because the tendency of the mind to act on the basis of
             the five obstacles, such as misapprehension, has not
             been erased, they will surface in the future to produce
             their unpleasant consequences.

ÇOO¢ÏOdEÜOkOÚOÛÙOÛO¢hÏOOÓOOØOÔÙOOÓOÓÏOÙOR|
      ÞØO¦¢ÏOÞO|ÞkOrÙOOErEkãÔOÏÛOOÏO¯       .4.9

ÇOO¢ÏO

birth

dEÜO

place

kOÚO

time

ÛÙOÛO¢hÏOOÓOO|

removed from

A¢ÔO

even though

AOÓOÓÏOÙORØO¯

subsequent happening

ÞØO¦¢ÏO

recollection

ÞO|ÞkOrÙOOE:

latent impressions also

ek	being same

ãÔOÏÛOOÏO¯

- in appearance

             Memory and latent impressions are strongly linked. This
             link remains even if there is an interval of time, place,
             or context between similar actions.

ÏOOÞOOØOÓOO¢dÏÛO| ÅOO¢ÜOÝOOE ¢ÓOÏÙOÏÛOOÏO¯ .4.10

ÏOOÞOO|

those (impressions mentioned above)

AÓOO¢dÏÛO|

the beginningless state

ÅO

and

AO¢ÜOÝO:

living for all time (in the physical body)

¢ÓOÏÙOÏÛOOÏO¯

permananently (in all beings)

            There is a strong desire for immortality in all men at all
             times. Thus these impressions cannot be ascribed
             to any time.

hEÏO¤PÚOO½ÙOOÚOØÖOÓOW: ÞO|ÂO¦h£ÏOÏÛOOdEÝOOØO×OOÛOE
     ÏOd×OOÛO:     .4.11

hEÏO¤

cause(s) (ignorance etc)

PÚO

result (birth etc)

AO½ÙO

prop (mind)

AOÚOØÖOÓOW:

support

ÞO|ÂO¦h£ÏOÏÛOOÏO¯

being held together

eÝOO|

these (cause etc)

A×OOÛOE

in the absence

ÏOÏO¯

that (tendency)

A×OOÛO:

(is rendered) absent

          These tendencies are both maintained and sustained
           by misapprehensions, external stimuli, attachment to
           the fruits of actions, and the quality of mind that
          promotes hyperactivity. Reduction of these automatically
          makes the undesirable impressions ineffective.

AÏO£ÏOOÓOOÂOÏO| ÞÛOãÔOÏOOE{ÞÏÙOÒÛO×OEdO¼ØOORÎOOØO¯     .4.12

AÏO£ÏO

past

AÓOOÂOÏO|

future

ÞÛOãÔOÏO:

essential nature

A¢ÞÏO

is (stays)

AÒÛO

the three divisions of time

×OEdOÏO¯

seen clearly as different

ÒOØOORÎOOØO¯

in the effects of action

            The substance of what has disappeared as well as what
            may appear always exists. Whether or not they are evident
           depends upon the direction of change.

ÏOE ÛÙOÀÏOÞO¥ßØOO ÂO¤ÎOOÏØOOÓO:       .4.13

ÏOE

they (all effects)

ÛÙOÀÏO

clear (present time)

ÞO¥ßØOO:

subtle (past time)

ÂO¤ÎO

the three gunas (satva,rajas and tamas)

AOÏØOOÓO:

have as the core

            Whether or not particular characteristics appear depends
             on the mutations of the three qualities.

ÔO¢rÎOOØOWkÏÛOO¹ÞÏO¤ÏOÏÛOØO¯     .4.14

ÔO¢rÎOOØO

change

ekÏÛOOÏO¯

the state of being one

ÛOÞÏO¤

things

ÏOÏÛOØO¯

real nature

           The characteristics of a substance at one moment in
            time is in fact a single change in these qualities.

ÛOÞÏO¤ÞOOØÙOE ¢ÅOÏtO×OEdOÏtOÙOOE¢ÛOR×OÀÏO: ÔOÓO¯ÐOO:     .4.15

ÛOÞÏO¤

things

ÞOOØÙOE

similarity (between or among)

¢ÅOÏtO

mind

×OEdOÏO¯

due to difference

ÏOÙOOE:

their (knowledge and things)

¢ÛO×OÀÏO:

separation

ÔOÓO¯ÐOO:

path

            The characteristics of an object appear differently,
            depending upon the different mental states of the observer.

ÓO ÅOWk¢ÅOÏtOÏOÓæO| ÅOE¹ÞÏO¤ ÏOdp#ØOOÎOk|
     ÏOdO ¢k| ÞÙOOÏO¯     .4.16

ÓO

not

ÅO

and

one's

¢ÅOÏtO

mind

ÏOÓæO|

made by

ÅOEÏO¯

ÛOÞÏO¤

thing

ÏOÏO¯

that

Ap#ØOOÎOk|

invalid

ÏOdO

then

¢k|

what

ÞÙOOÏO¯

will there be

            If the object were indeed the conception of a particular
            individual's mind, then in the absence of his perception,
            would it exist ?
ÏOd[ÔOrOÂOOÔOE¢ßOÏÛOO¢ÅÅOÏtOÞÙO ÛOÞÏO¤ åOaÏOaåOaÏOØO¯       .4.17

ÏOÏO¯

that

uÔOrOÂO

connection

AÔOE¢ßOÏÛOOÏO¯

expecting

¢ÅOÏtOÞÙO

for the mind

ÛOÞÏO¤

things

åOaÏO

known

AåOaÏOØO¯

unknown

            Whether an object is perceived or not depends on its accessibility
             as well as the individual's motivation.

             Note : Things are known or unknown depending on
                          the state of the mind.
ÞOdO åOaÏOO¢àÏtOÛO¦ÏtOÙOÞÏOÏO¯p#×OOE:
     ÔO¤âÝOÞÙOOÔO¢rÎOO¢ØOÏÛOOÏO¯     .4.18

ÞOdO

always

åOaÏOO:

known

¢ÅOÏtO

mind

ÛO¦ÏtOÙO:

modifications

ÏOÏO¯

that

p#×OOE:

experiencer

ÔO¤âÝOÞÙO

of the soul

AÔO¢rÎOO¢ØOÏÛOOÏO¯

due to immutability

             Mental activities are always known to the Perceiver
             that is non-changing and master of the mind.
ÓO ÏOÏO¯ÞÛOO×OOÞO| d]ÜÙOÏÛOOÏO¯     .4.19

ÓO	does not become

ÏOÏO¯

that (mental mode)

ÞÛO

one's own

AO×OOÞO|

shining nature

d]ÜÙOÏÛOOÏO¯

because it is comprehensible

             In addition, the mind is a part of what is perceived and
             has no power of its own to perceive.
ekÞOØOÙOE ÅOOE×OÙOOÓOÛOÒOOrÎOØO¯       .4.20

one

ÞOØOÙOE

time

ÅO

and

u×OÙO

both

AÓOÛOÒOOrÎOØO¯

incomprehensible

            The premise that the mind can play two roles is untenable
            because it cannot simultaneously fabricate and see what
            it fabricates.
¢ÅOÏtOOÓÏOrd]ÜÙOE ÖO¤¢¼ÖO¤¼Er¢ÏOp#ÞOÄñ: ÞØO¦¢ÏOÞO|krà     .4.21

¢ÅOÏtO

mind

AÓÏOr

another

d]ÜÙOE

perception

ÖO¤¢¼

cognition

ÖO¤¼E:

of cognitions

A¢ÏOp#ÞOÄñ:

endless

ÞØO¦¢ÏO

recollection

ÞO|kr:

disorder

ÅO

and

            In an individual with such a series of minds of momentary
            existence there would be disorder and the difficulty of
            maintaining consistency of memory.

¢ÅOÏOErp#¢ÏOÞO|@ØOOÙOOÞÏOdOkOrOÔOÏtOOW ÞÛOÖO¤¢¼ÞO|ÛOEdÓOØO¯     .4.22

¢ÅOÏOE:

of the consciousness

Ap#¢ÏOÞO|@ØOOÙOO:

self being changeless

ÏOÏO¯

that

AOkOr

form

AOÔOÏtOOW

possibility being there

ÞÛO

one's own

ÖO¤¢¼

reasoning

ÞO|ÛOEdÓOØO¯

experience

             When the mind is not linked to external objects and it
             does not reflect an external form to the Perceiver, then
             it takes the form of the Perceiver itself.
             Note : The reflection of the self in the mind is
                          mistaken by the mind as the self itself-
                         due to ignorance,the seed of all sufferings.

d#¾]d]ÜÙOOEÔOrÀÏO| ¢ÅOÏtO| ÞOÛOORÐORØO¯       .4.23

d#¾]

seer

d]ÜÙO

seen (scene)

uÔOrÀÏO|

both in company

¢ÅOÏtO|

mind

ÞOÛOR

all

AÐORØO¯

understands

            Thus the mind serves a dual purpose. It serves the Perceiver
            by presenting the external to it. It also reflects or presents
            the Perceiver to itself for it's own enlightenment.

ÏOdÞO|ÁÙOEÙOÛOOÞOÓOO¢×O¢àæOØO¢ÔO ÔOrOÐOR|    ÞO|hÏÙOkO¢rÏÛOOÏO¯ .4.24

ÏOÏO¯

that (mind)

AÞO|ÁÙOEÙO

countless

ÛOOÞOÓOO¢×O:

tendencies

¢ÅOæO|

variegated

A¢ÔO

even though

ÔOr

another

AÐORØO¯

concept

ÞO|hÏÙOkO¢rÏÛOOÏO¯

due to acting in the company of

           Even though the mind has accumulated various impressions
            of different types it is always at the disposal of the
           Perceiver. This is because the mind cannot function
           without the power of the Perceiver.

¢ÛOÜOEÝOd¢ÜORÓO AOÏØO×OOÛO×OOÛOÓOO¢ÓOÛO¦¢ÏtO:     .4.25

¢ÛOÜOEÝO

of discriminative

d¢ÜORÓO:

perceiver

AOÏØO

self

×OOÛO

matter relating to (self)

×OOÛOÓOO

perception

¢ÓOÛO¦¢ÏtO:

the culmination

           A person of extraordinary clarity is one who is free from
           the desire to know the nature of the Perceiver.
           Note : For a realised one,the mind is not under
                       the delusion of thinking itself as the self.
ÏOdO ¢ÛOÛOEk¢ÓOØÓO| kWÛOÚÙOp#OÂ×OOr| ¢ÅOÏtOØO¯       .4.26

ÏOdO

then (after the dawn of realisation)

¢ÛOÛOEk

discrimination

¢ÓOØÓO|

relating to

kWÛOÚÙO

liberation

p#OÂ×OOr|

having the final result

¢ÅOÏtOØO¯

mind

          And their clarity take them to their only concern; to reach
          and remain in a state of freedom.
ÏO¢ÅÅOd#EÝO¤ p#ÏÙOÙOOÓÏOrO¢ÎO ÞO|ÞkOrE×ÙO:     .4.27

ÏOÏO¯

that (discriminatory flow of thought)

¢ÅOd#EÝO¤

gaps

p#ÏÙOÙO

knowledge

AÓÏOrO¢ÎO

differential (like I and mine)

ÞO|ÞkOrE×ÙO:

from past impressions

         In the unlikely possibility of distraction from this aim,
          disturbing past impressions are able to surface.
hOÓOØOEÝOO| ÀÚOEÜOÛOd[ÀÏOØO¯         .4.28

hOÓO|

total release

eÝOO|

these (latent impressions)

ÀÚOEÜOÛOÏO¯

like ignorance,ego etc

uÀÏOØO¯

has been spoken of earlier

          One must never accommodate even small errors because they
           are as detrimental as the five obstacles.

          Note : Old predilections should be annihilated in the
          same way as in the case of afflictions
                             mentioned earlier.
p#ÞO|ÁÙOOÓOE{ÔÙOk[ÞO£dÞÙO ÞOÛORÐOO
    ¢ÛOÛOEkÁÙOOÏOEÒORØORØOEÃO: ÞOØOO¢ÒO:     .4.29

p#ÞO|ÁÙOOÓOE

in the state of omniscience etc.

A¢ÔO

even

Ak[ÞO£dÞÙO

for the desireless one

ÞOÛORÐOO

permanently

¢ÛOÛOEk

discrimination

ÁÙOOÏOE:

arises

ÒOØOR

righteousness

ØOEÃO:

(like a) cloud

ÞOØOO¢ÒO:

trance

         There arises a state of mind full of clarity concerning
          all things at all times. It is like a rainfall of
          pure clarity.

ÏOÏO: ÀÚOEÜOkØOR¢ÓOÛO¦¢ÏtO:     .4.30

ÏOÏO:

thence (from that trance)

ÀÚOEÜO

sufferings

kØOR

action

¢ÓOÛO¦¢ÏtO:

removal

          This is, indeed, the state free from actions based on
           the five obstacles.
ÏOdO ÞOÛOORÛOrÎOØOÚOOÔOEÏOÞÙO
     åOaÓOÞÙOOÓOÓÏÙOOÇO¯ÇÉOEÙOØOÚÔOØO¯       .4.31

ÏOdO

then (in that state of trance )

ÞOÛOR

all

AOÛOrÎO

encircling

ØOÚO

impurities

AÔOEÏOÞÙO

the one with these removed

åOaÓOÞÙO

for the mind

AOÓOÓÏÙOOÏO¯

because of infinitude

ÇÉOEÙO|

to be known

AÚÔOØO¯

little (in effect nothing remains)

          When the mind is free from the clouds that prevent
           perception, all is known, there is nothing to be known.

ÏOÏO: k]ÏOOÐOORÓOO| ÔO¢rÎOOØO@ØOÞOØOO¢ÔÏOÂO¤RÎOOÓOOØO¯       .4.32

ÏOÏO:

then ( in the state of extreme detachment)

k]ÏO

having achieved

AÐOORÓOO|

what is to be achieved

ÔO¢rÎOOØO

change

@ØO

sequence

ÞOØOO¢ÔÏO:

ceases

ÂO¤ÎOOÓOOØO¯

the triad of gunas

          The three basic qualities cease to follow the sequence
           of alternating pain and pleasure.

ßOÎOp#¢ÏOÙOOEÂO£ ÔO¢rÎOOØOOÔOrOÓÏO¢ÓOr¯ÂO#O/: @ØO:       .4.33

ßOÎO

moment

p#¢ÏOÙOOEÂO£

being the cause

ÔO¢rÎOOØO

change

AÔOrOÓÏO

at the end

¢ÓOr¯ÂO#O/:

apprehended clearly

@ØO:

sequence

            A sequence is the replacement of one characteristic by one that
            follows it. This is linked to moment. A replacement of
            characteristics is also the basis of a moment.

ÔO¤âÝOOÐORÜO¥ÓÙOOÓOO| ÂO¤ÎOOÓOO| p#¢ÏOp#ÞOÛO: kWÛOÚÙO|
     ÞÛOãÔOp#¢ÏO¿O ÛOO ¢ÅO¢ÏOÜO¢ÀÏO¢r¢ÏO     .4.34

ÔO¤âÝO

an individual's

AÐOR

aims of life

ÜO¥ÓÙOOÓOO|

having been attained

ÂO¤ÎOOÓOO|

the triad of gunas

p#¢ÏOp#ÞOÛO:

having been subsumed by nature

kWÛOÚÙO|

liberation

ÞÛOãÔO

one's essential nature

p#¢ÏO¿O

being established

ÛOO

¢ÅO¢ÏO

consciousness

ÜO¢ÀÏO:

power

i¢ÏO

thus

           When the highest purpose of life is achieved the three
            basic qualities do not excite responses in the mind. That
            is freedom. In other words, the Perceiver is no longer
            coloured by the mind.
RETURN TO CHAPTER - 3
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