Kaivalyapada sutra 32-34

Yogasutra Kaivalyapada sutra 32-34

Sri Sadgurubhyoh Namah

32. tatah kritarthanam parinama krama samaptih gunanam

After attaining the dharma-meghaha samadhi, the 3 gunas , satwa, rajas, tamo, would have fulfilled their purpose and recede into their causal state.

33. ksana pratiyogi parinama aparanta nigrahyah kramah

The experience of time is by the sequence of impressions of mind. The experience happens at the end of sequence.

34. Purushartha sunyanam gunanam pratiprasavah kaivalyam svarupa pratishta va chiti shakti iti

absolute liberation happens when three gunas resolve/recede back into their primary causal state and one is stationed in pure consciousness.

Patanjali Yogasutra concludes

Hari OM

In Guruseva

Kaivalyapada sutra-31

Yogasutra Kaivalyapada sutra-31
Sri Sadgurubhyoh Namah

31. tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam

When all imperfections are removed, realisation dawns that there is little to know.

In Guruseva

Kaivalyapada sutra 29-30

Yogasutra Kaivalyapada sutra 29-30

Sri Sadgurubhyoh Namah

29. Prasankhyane api akusidasya sarvada viveka khyate dharma megha samadhi

There comes a point when even the highest knowledge (Omniscience) is also to be left off, then the samadhi ensues contains boundless virtues.

30. Tatah klesha karma nivritti

Then all klesha (impurities), karma (actions affected by latent impressions) will cease.

In Guruseva

Hari OM

Yogasutra kaivalyapada sutra 27-28

Kaivalyapada sutra 27-28

Sri Sadgurubhyoh Namah

27. tachchidresu pratyaya antarani samskarebhyaha

When there is break between perception of distinction between seer and seen, teh samskaras (latent impressions0 arise.

28. Hanam esam kleshavat uktam

Just as any other impressions are removed, these also needs to be tackled.

In Guruseva

Yogasutra Kaivalyapada sutra 22-26

Yogasutra Kaivalyapada sutra 22-26

Sri Sadgurubhyoh Namah

22. chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam

The unchanging consciousness, takes the form of all objects of mind as reflection in a mirror. One of the objects in mind is that of the Buddhi (consciousness) itself and becomes known.

23. drastri drisya uparaktam chittam sarva artham

Both the seer and seen are observed in mind.

24. tad asankheya vasanabhih chittam api parartham samhatya karitvat

Mind with all its countless impressions, works for the benefit of consciousness.

25. Vishesha darshinah atma bhava bhavana vinivrittihi

When the distinction between seer and seen is known/understood correctly , then all questions are anwered and mind becomes silent.

26. tada viveka nimnam kaivalya pragbharam chittam

The silent mind leads yogi towards further discrimination of seer and seen, and leads towards liberation.

Hari Om

In Guruseva

Kaivalyapada sutra 18-21

Yogasutra Kaivalyapada sutra 18-21

Sri Sadgurubhyoh Namah

18. Sada jnatah chitta vrittayah tad prabhu purusasya aparinamitvat

The activities of mind are always known by pure consciousness, as that is the witness and superior to mind.

19. Na tat svabhasam drishyatvat

Mind is not self-illuminating. It is object of perception of pure consciousness.

20. eka samaye cha ubhaye anavadharanam

One cannot see both at the same time (watching an object by mind, and at same time to be witness of mind).

21. chitta antara drishye buddhi bhede ati prasanga smriti sankarah cha

If one mind is assumed to be controlled/witnessed/observed by another mind, infinite chain of minds has to be assumed.

Hari Om

In Guruseva

Kaivalyapada sutra 15-17

Yogasutra Kaivalyapada sutra 15-17

Sri Sadgurubyoh Namah

15. Vastu samye chitta bhedat tayo vibhaktah pantah

If Different minds observe the same object , the perception will be different for each mind.

Eg: Let us take a cow, as seen by a Hindu, and a meat lover. Hindu thinks that cow is sacred, meat lover can only see steak there.

16. Na cha eka chitta tantram ched vastu tat pramanakam tada kim syat

The object exists independent of any of the percieving minds. Because if it is dependent on percieving minds, then if a particular mind doesnt percieve it, the object has to vanish.

17. Tad uparaga apeksitvat chittasya vastu jnata ajnatam

Depending on the coloring of object coming in contact with coloring of mind, the knowing or unknowing of an object happens.

Hari OM

In Guruseva