Kaivalya Pada
(Sutras 1-6)
Power is attained as a result of:
- Work in previous births
- Medicinal herbs and substances
- Repetition of mantras
- Austerity
- Samadhi
The evolution of Nature is the progressive unfoldment of energy and consciousness from a total and complete involution. Though the various catalysts for evolutionary change are often mistaken as the direct cause of power, in reality these catalysts only remove the obstacles and impurities that block the realization of power.
The evolutionary emergence of the ego-sense results in the experience of a multitude of separate and distinct minds communicating with each other. Although the desires and pursuits of these many minds vary, in truth they are all expressions of one Mind.
Of all these various evolved minds, only the minds born of meditation are free from the gravitational pull of habit.
(Sutras 7-11)
For the enlightened, karma is neither positive nor negative. For the unenlightened, karma is a mixture of positive, negative, and neutral, though at any time one of these three may predominate.
The fruit of karma directly results from the seed of desire. Though modified by intervening factors such as social class, location, and time, desire is always followed by the appropriate karmic situation due to memory and habit.
There is no beginning or end to desire, for the will to live is eternal.
Desires are held together by cause, effect, habit, and the perception of unique objects. When these four disappear, so does attachment to desire.
(Sutras 12-17)
Nature exists apart from the Experiencer. The infinite variety of experiences is due to the various stages of Evolution.
The existence of the evolving Universe is completely dependent on the three qualities of Nature: inertia, activity, and equilibrium. Transient objects exist because of the unique changes of these three qualities at any given moment in time and space.
Although Nature is in reality one Self, energy and consciousness, the apparent difference between two perceptions is due to the different evolutionary paths of the multiple minds. The Self is not dependent on the mind for existence, for it continues to exist whether or not it is perceived by the mind. The Self is either known or unknown to the mind because of the evolutionary growth of the mind.
(Sutras 18-29)
The modifications of the mind are always known to the Self due to the unchanging nature of the Self.
The mind is not self-luminous, for it can be observed as an object. The mind cannot perceive two things at once. If one mind could perceive another mind, then there would be cognition of cognition, as well as confusion of memory.
The mind can only know its true nature through the self-reflection that occurs when the mind is completely stilled. The mind that is colored by the Seer in the Seen understands the infinite variety of Nature. The mind, though filled with innumerable habits and desires, always acts for the Seer. He who sees this distinction ceases to see the mind as the Seer.
With an inclination toward discernment, the mind gravitates toward enlightenment. Thoughts that arise as interruptions to discernment are due to habit.
Habits are removed by:
- Reabsorbing habits into their cause
- Meditation
- Unbroken discernment
Enlightenment dawns for they who give up the desire for enlightenment and exercise discernment between the mind and the Seer.
(Sutras 30-34)
From enlightenment follows freedom from karmic suffering.
With the removal of all distractions and impurities, it becomes obvious that what can be known by the mind is superficial when compared to the existential knowledge of enlightenment. Upon achieving enlightenment the yogi experiences the transcendence of time and space. From this experience, the infinite succession of singular moments becomes apparent.
With the knowledge that dawns from enlightenment, time and space no longer serve any evolutionary purpose in relation to the realization of Selfhood. The Self then becomes established in its fundamental nature, which is the original Awareness.
END OF BOOK
If you have any lingering questions or comments about Yoga, please take advantage of the Comments section below. For future updates and information on Yoga, please subscribe to the RSS Feed.
Thanks for reading…
Images used in this Post
Old Pages photo courtesy of Flickr user Brittany G published under the CC license.
Close-Up of a Star in H-Alpha photo courtesy of Flickr user makelessnoise published under the CC license.
References
Satchidananda, Sri S. (1978). The Yoga Sutras. Virginia: Integral Yoga Publications
Feuerstein, Georg (1979). The Yoga Sutras of Patanjali. Vermont: Inner Traditions International
Vishnu-devananda, S. (2006). Meditation and Mantras. Delhi: Montilal Banarsidass Publishers
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The Yoga Sutras: Book IV
Kaivalya Pada
(Sutras 1-6)
Power is attained as a result of:
The evolution of Nature is the progressive unfoldment of energy and consciousness from a total and complete involution. Though the various catalysts for evolutionary change are often mistaken as the direct cause of power, in reality these catalysts only remove the obstacles and impurities that block the realization of power.
The evolutionary emergence of the ego-sense results in the experience of a multitude of separate and distinct minds communicating with each other. Although the desires and pursuits of these many minds vary, in truth they are all expressions of one Mind.
Of all these various evolved minds, only the minds born of meditation are free from the gravitational pull of habit.
(Sutras 7-11)
For the enlightened, karma is neither positive nor negative. For the unenlightened, karma is a mixture of positive, negative, and neutral, though at any time one of these three may predominate.
The fruit of karma directly results from the seed of desire. Though modified by intervening factors such as social class, location, and time, desire is always followed by the appropriate karmic situation due to memory and habit.
There is no beginning or end to desire, for the will to live is eternal.
Desires are held together by cause, effect, habit, and the perception of unique objects. When these four disappear, so does attachment to desire.
(Sutras 12-17)
Nature exists apart from the Experiencer. The infinite variety of experiences is due to the various stages of Evolution.
The existence of the evolving Universe is completely dependent on the three qualities of Nature: inertia, activity, and equilibrium. Transient objects exist because of the unique changes of these three qualities at any given moment in time and space.
Although Nature is in reality one Self, energy and consciousness, the apparent difference between two perceptions is due to the different evolutionary paths of the multiple minds. The Self is not dependent on the mind for existence, for it continues to exist whether or not it is perceived by the mind. The Self is either known or unknown to the mind because of the evolutionary growth of the mind.
(Sutras 18-29)
The modifications of the mind are always known to the Self due to the unchanging nature of the Self.
The mind is not self-luminous, for it can be observed as an object. The mind cannot perceive two things at once. If one mind could perceive another mind, then there would be cognition of cognition, as well as confusion of memory.
The mind can only know its true nature through the self-reflection that occurs when the mind is completely stilled. The mind that is colored by the Seer in the Seen understands the infinite variety of Nature. The mind, though filled with innumerable habits and desires, always acts for the Seer. He who sees this distinction ceases to see the mind as the Seer.
With an inclination toward discernment, the mind gravitates toward enlightenment. Thoughts that arise as interruptions to discernment are due to habit.
Habits are removed by:
Enlightenment dawns for they who give up the desire for enlightenment and exercise discernment between the mind and the Seer.
(Sutras 30-34)
From enlightenment follows freedom from karmic suffering.
With the removal of all distractions and impurities, it becomes obvious that what can be known by the mind is superficial when compared to the existential knowledge of enlightenment. Upon achieving enlightenment the yogi experiences the transcendence of time and space. From this experience, the infinite succession of singular moments becomes apparent.
With the knowledge that dawns from enlightenment, time and space no longer serve any evolutionary purpose in relation to the realization of Selfhood. The Self then becomes established in its fundamental nature, which is the original Awareness.
END OF BOOK
On the Mat: Subscribe Today!
If you have any lingering questions or comments about Yoga, please take advantage of the Comments section below. For future updates and information on Yoga, please subscribe to the RSS Feed.
Thanks for reading…
Images used in this Post
Old Pages photo courtesy of Flickr user Brittany G published under the CC license.
Close-Up of a Star in H-Alpha photo courtesy of Flickr user makelessnoise published under the CC license.
References
Satchidananda, Sri S. (1978). The Yoga Sutras. Virginia: Integral Yoga Publications
Feuerstein, Georg (1979). The Yoga Sutras of Patanjali. Vermont: Inner Traditions International
Vishnu-devananda, S. (2006). Meditation and Mantras. Delhi: Montilal Banarsidass Publishers