Kaivalya Pada

The KAIVALYA PADA discusses the individual and the cosmic mind describing the path to liberation from Sansara. This chapter contains only 34 sutras.

Below you can read Swami Satchidananda’s translation into English. To learn more about his life and work, please visit www.swamisatchidananda.org. Permission to reproduce has been kindly granted by Integral Yoga Publications.

ENGLISH TRANSLATION
  • Sutra VI.1 Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.
  • Sutra VI.2 The transformation of one species into another is brought about by the in flow of nature.
  • Sutra VI.3 Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].
  • SutraVI.4 A Yogi’s egoity alone is the cause of [other artificially] created minds.
  • Sutra VI.5 Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.
  • Sutra VI.6 Only the minds born of meditation [the artificially created ones] are free from karmic impressions.
  • Sutra VI.7 The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad and mixed.
  • Sutra VI.8 Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.
  • Sutra VI.9 Although desires are separated from their fulfilments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.
  • Sutra VI.10 Since the desire to live is eternal, impressions are also beginningless.
  • Sutra VI.11 The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.
  • Sutra VI.12 The past and future exist in the real form of objects which manifest due to the differences in the conditions of their characteristics.
  • Sutra VI.13 Whether manifested or subtle, these characteristics belong to the nature of the gunas.
  • Sutra VI.14 The reality of things is due to the uniformity of the gunas’ transformations.
  • Sutra VI.15 Due to the differences in various minds, perception of even the same object may vary.
  • Sutra VI.16 Nor does an object’s existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?
  • Sutra VI.17 An object is known or unknown dependent on whether or not the mind gets coloured by it.
  • Sutra VI.18 Due to His changelessness, changes in the mind-stuff are always known to the Purusha, who is its Lord.
  • Sutra VI.19 The mind-stuff is not self-luminous because it is an object of perception b the Purusha.
  • Sutra IVI.20 The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous]
  • Sutra VI.21 If the perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory.
  • SutraVI.22 The consciousness of Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.
  • Sutra VI.23 The mind-stuff, when colored by both Seer and seen, understand everything.
  • Sutra VI.24 Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it can act only in association with It.
  • Sutra VI.25 To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.
  • Sutra VI.26 Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness.
  • Sutra VI.27 In between, distracting thoughts may arise due to past impressions.
  • Sutra VI.28 They can be removed, as in the case of the obstacles explained before [See Chapter II, Sutras 1, 2, 10, 11 and 26].
  • SutraVI.29 He who, due to his perfect discrimination, is totally disinterested even in the highest rewards remains in the constant discriminative discernment, which is called dharmamegha (cloud of dharma) samadhi. [Note: The meaning of dharma includes virtue, justice, law, duty, morality, religion, religious merit, and steadfast decree].
  • Sutra VI.30 From that samadhi all afflictions and karmas cease.
  • SutraVI.31 Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing.
  • Sutra VI.32 Then the gunas terminate their sequence of transformations because they have fulfilled their purpose.
  • Sutra VI.33 The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.
  • Sutra VI.34 Thus, the supreme state of Independence manifests while the gunas reabsorb themselves into Prakriti, having no more purpose to serve the Purusha. Or, to look from another angle, the power to pure consciousness settles in its own pure nature.