Patanjali Yoga Sutras - 4 (Kaivalya Pada) - Tamil

பாதஞ்ஜலி யோக³ ஸூத்ராணி close with the fourth chapter, traditionally called கைவல்ய பாத³ - the chapter on liberation. Here கைவல்ய points to the seer abiding in its own nature, independent of the mind's movements and no longer driven by the push-pull of craving and fear. It is often explained as complete inner freedom, because misidentification has ended at the root.

In ஸமாதி⁴ பாத³, Patanjali defined யோக³ as the stilling of the mind and described the terrain of meditation: practice and dispassion, obstacles that scatter attention, and stages of absorption. In ஸாத⁴ன பாத³, he laid out the causes of suffering and the disciplines that purify and stabilize life - ethics, breath, sense-restraint, and steady inward training.

A helpful way to study is to keep translating the sutras back into lived observation. Where do you see a habit-seed rising? Where do you see the mind grabbing an identity? Where do you see the difference between a thought and the knower of the thought?

அத² கைவல்யபாத:³ ।

Translation (பா⁴வார்த²):
Now begins the chapter on liberation.

ஜன்மௌஷதி⁴மந்த்ரதபஸ்ஸமாதி⁴ஜா: ஸித்³த⁴ய: ॥1॥

Translation (பா⁴வார்த²):
Special attainments can arise from birth, herbs, mantra, austerity, or meditative absorption.

ஜாத்யந்தரபரிணாம: ப்ரக்ருத்யாபூராத் ॥2॥

Translation (பா⁴வார்த²):
Transformation into another kind occurs through the unfolding and "filling in" of nature's potential.

நிமித்தமப்ரயோஜகம் ப்ரக்ருதீனாம்வரணபே⁴த³ஸ்து தத: க்ஷேத்ரிகவத் ॥3॥

Translation (பா⁴வார்த²):
An external cause does not directly produce nature's changes; it removes obstacles, like a farmer.

நிர்மாணசித்தான்யஸ்மிதாமாத்ராத் ॥4॥

Translation (பா⁴வார்த²):
Created minds arise from the I-sense alone.

ப்ரவ்ருத்திபே⁴தே³ ப்ரயோஜகம் சித்தமேகமனேகேஷாம் ॥5॥

Translation (பா⁴வார்த²):
Amid varied activities, one mind can direct many.

தத்ர த்⁴யானஜமனாஶயம் ॥6॥

Translation (பா⁴வார்த²):
Among these, the mind born of meditation has no latent karmic residue.

கர்மாஶுக்லாக்ருஷ்ணம் யோகி³ன: த்ரிவித⁴மிதரேஷாம் ॥7॥

Translation (பா⁴வார்த²):
The yogi's action is neither merit-producing nor demerit-producing; for others it is threefold.

ததஸ்தத்³விபாகானுகு³ணானாமேவாபி⁴வ்யக்திர்வாஸனானாம் ॥8॥

Translation (பா⁴வார்த²):
Therefore, only those latent tendencies that match the ripening of karma become active.

ஜாதி தே³ஶ கால வ்யவஹிதானாமப்யானந்தர்யம் ஸ்ம்ருதிஸம்ஸ்காரயோ: ஏகரூபத்வாத் ॥9॥

Translation (பா⁴வார்த²):
Because memory and latent impressions are of the same nature, continuity persists even across gaps of birth, place, and time.

தாஸாமனாதி³த்வம் சாஶிஷோ நித்யத்வாத் ॥1௦॥

Translation (பா⁴வார்த²):
And these tendencies are beginningless, because the drive of desire continues.

ஹேதுப²லாஶ்ரயாலம்ப³னை: ஸங்க்³ருஹீதத்வாதேஷாமபா⁴வேதத³பா⁴வ: ॥11॥

Translation (பா⁴வார்த²):
Because these tendencies are sustained by cause, result, support, and object, when those are absent, the tendencies are absent.

அதீதானாக³தம் ஸ்வரூபதோஸ்த்யத்⁴வபே⁴தா³த்³த⁴ர்மாணாம் ॥12॥

Translation (பா⁴வார்த²):
The past and the future exist in their own form; the difference lies in the course taken by the mind's changing states.

தே வ்யக்தஸூக்ஷ்மா: கு³ணாத்மான: ॥13॥

Translation (பா⁴வார்த²):
These states are either manifest or subtle, and they are made of nature's qualities.

பரிணாமைகத்வாத் வஸ்துதத்த்வம் ॥14॥

Translation (பா⁴வார்த²):
The reality of an object rests on the unity of its transformations.

வஸ்துஸாம்யே சித்தபே⁴தா³த்தயோர்விப⁴க்த: பந்தா²: ॥15॥

Translation (பா⁴வார்த²):
Even with the same object, because minds differ, the course of experience differs.

ந சைகசித்ததந்த்ரம் வஸ்து தத்ப்ரமாணகம் ததா³ கிம் ஸ்யாத் ॥16॥

Translation (பா⁴வார்த²):
An object is not dependent on a single mind; otherwise, what would verify it when that mind is absent?

தது³பராகா³பேக்ஷித்வாத் சித்தஸ்ய வஸ்துஜ்ஞாதாஜ்ஞாதம் ॥17॥

Translation (பா⁴வார்த²):
An object is known or unknown depending on whether the mind is engaged and colored by it.

ஸதா³ஜ்ஞாதா: சித்தவ்ருத்தய: தத்ப்ரபோ⁴: புருஷஸ்யாபரிணாமித்வாத் ॥18॥

Translation (பா⁴வார்த²):
The mind's movements are always known, because the seer is unchanging.

ந தத்ஸ்வாபா⁴ஸம் த்³ருஶ்யத்வாத் ॥19॥

Translation (பா⁴வார்த²):
The mind is not self-illuminating, because it is something that is seen.

ஏக ஸமயே சோப⁴யானவதா⁴ரணம் ॥2௦॥

Translation (பா⁴வார்த²):
At one time, both cannot be determined together.

சித்தாந்தர த்³ருஶ்யே பு³த்³தி⁴பு³த்³தே⁴: அதிப்ரஸங்க:³ ஸ்ம்ருதிஸங்கரஶ்ச ॥21॥

Translation (பா⁴வார்த²):
If one mind were to be known by another, it would lead to infinite regress of intellects and confusion of memory.

சிதேரப்ரதிஸங்க்ரமாயா: ததா³காராபத்தௌ ஸ்வபு³த்³தி⁴ ஸம்வேத³னம் ॥22॥

Translation (பா⁴வார்த²):
Because consciousness does not "move" into objects, the mind knows itself when it takes on the form illuminated by that consciousness.

த்³ரஷ்ட்ருத்³ருஶ்யோபரக்தம் சித்தம் ஸர்வார்த²ம் ॥23॥

Translation (பா⁴வார்த²):
The mind, colored by both the seer and the seen, can serve all purposes of knowing.

தத³ஸங்க்²யேய வாஸனாபி⁴: சித்ரமபி பரார்த²ம் ஸம்ஹத்யகாரித்வாத் ॥24॥

Translation (பா⁴வார்த²):
Even though the mind is complex with countless tendencies, it exists for another's sake, because it operates as a combined instrument.

விஶேஷத³ர்ஶின: ஆத்மபா⁴வபா⁴வனானிவ்ருத்தி: ॥25॥

Translation (பா⁴வார்த²):
For one who clearly discerns the distinction, the habit of self-identifying ceases.

ததா³ விவேகனிம்னம் கைவல்யப்ராக்³பா⁴ரம் சித்தம் ॥26॥

Translation (பா⁴வார்த²):
Then the mind flows toward discernment and naturally leans toward freedom.

தச்சி²த்³ரேஷு ப்ரத்யயாந்தராணி ஸம்ஸ்காரேப்⁴ய: ॥27॥

Translation (பா⁴வார்த²):
In the gaps of that, other thoughts arise due to latent impressions.

ஹானமேஷாம் க்லேஶவது³க்தம் ॥28॥

Translation (பா⁴வார்த²):
Their removal is as explained for the afflictions.

ப்ரஸங்க்³யானேப்யகுஸீத³ஸ்ய ஸர்வதா² விவேகக்²யாதே: த⁴ர்மமேக⁴ஸ்ஸமாதி⁴: ॥29॥

Translation (பா⁴வார்த²):
For one who is not grasping even for the highest insight, and who has unwavering discernment, there arises the "cloud of dharma" absorption.

தத: க்லேஶகர்மனிவ்ருத்தி: ॥3௦॥

Translation (பா⁴வார்த²):
From that follows the cessation of afflictions and karmic momentum.

ததா³ ஸர்வாவரணமலாபேதஸ்ய ஜ்ஞானஸ்யானந்த்யாத் ஜ்ஞேயமல்பம் ॥31॥

Translation (பா⁴வார்த²):
Then, because knowledge is free of all veils and stains and becomes limitless, what remains to be known seems very little.

தத: க்ருதார்தா²னாம் பரிணாமக்ரமஸமாப்திர்கு³ணானாம் ॥32॥

Translation (பா⁴வார்த²):
From that, for nature's qualities that have fulfilled their purpose, the sequence of transformation comes to an end.

க்ஷணப்ரதியோகீ³ பரிணாமாபராந்த நிர்க்³ராஹ்ய: க்ரம: ॥33॥

Translation (பா⁴வார்த²):
Sequence is correlated with moments and is grasped only at the endpoint of change; it is not directly graspable as it happens.

புருஷார்த²ஶூன்யானாம் கு³ணானாம்ப்ரதிப்ரஸவ: கைவல்யம் ஸ்வரூபப்ரதிஷ்டா² வா சிதிஶக்திரிதி ॥34॥

Translation (பா⁴வார்த²):
Liberation is the return of nature's qualities to their source when they no longer serve the seer, or the establishment of consciousness in its own nature - thus.

இதி பாதஞ்ஜலயோக³த³ர்ஶனே கைவல்யபாதோ³ நாம சதுர்த:² பாத:³ ।

Translation (பா⁴வார்த²):
Thus ends the fourth chapter of Patanjali's Yoga teaching, called "The Chapter on Liberation."

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