Sutra 4.5

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥

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pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥

pravr̥tti=activity, pursuit; bhede=in the difference; prayojakaṁ=directing, moving; cittam=mind; ekam=one; anekeṣām=of many॥5॥

Sw. Satchidananda

Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.

Bryant

There is one mind, among the many [created by the yogi] which is the director in the different activities [of the different bodies]

Taimni

The one (natural) mind is the director or mover of the many (artificial) minds in their different activities.

Aranya

One (Principal) Mind Directs The Many Created Minds In The Variety Of Their Activities.

Sutra 4.04

निर्माणचित्तान्यस्मितामात्रात्॥४॥

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nirmāṇa-cittāny-asmitā-mātrāt ॥4॥

nirmāṇa=create, generate; cittāni=minds; asmitā=ego, "I-am-ness"; mātrāt=from (that) alone

Sw. Satchidananda

A Yogi’s egoity alone is the cause of [other artificially] created minds.

Bryant

Created minds are created from ego only.

Taimni

Artificially created minds (proceed) from ‘egoism’ alone.

Aranya

All Created Minds Are Constructed From Pure I-sense.

Sutra 4.03

निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥

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nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥
nimittam=instrumental or efficient cause; aprayojakaṁ=is not the instigator; prakr̥tīnāṁ=of the prakritic causes; varaṇa=obstacle, protective covering; bhedah=piercing; tu=on the other hand; tataḥ=from that; kṣetrikavat=like a farmer॥3॥

Sw. Satchidananda

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]

Bryant

The instrumental cause of creation is not its creative cause, but it pierces the covering of creation like a farmer [pierces the barriers between the fields].

Taimni

The incidental cause does not move or stir up the natural tendencies into activity; it merely removes the obstacles, like a farmer (irrigating a field)

Aranya

Causes Do Not Put Nature Into Motion, Only The Removal Of Obstacles Takes Place Through Them. This Is Like A Farmer Breaking Down the Barrier To Let The Water Flow (The Hindrances Being Removed By The Causes, The Nature Impenetrates By Itself)

Sutra 4.2

जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥

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jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥
jāti=birth, species; antara=another; pariṇāmaḥ=change, transformation; prakr̥ti=material nature; āpūrāt=due to filling in or overflow॥2॥

Sw. Satchidananda

The transformation of one species into another is brought about by the inflow of Nature.

Bryant

The changes [in bodily forms that take place] in other births is due to the filling in by prakriti.

Taimni

The transformation from one species or kind into another is by the overflow of natural tendencies or potentialities.

Aranya

Takes Place Through The Filling In Of Their Innate Nature.

Sutra 4.1

जन्मौषधिमन्त्रतपःसमाधिजाःसिद्धयः॥१॥

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janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥
janma=birth; oṣadhi=herbs, drugs; mantra=incantations, chants; tapas=austerities, penance; samādhi=meditative absorption; jāḥ=born of, are result of; siddhayaḥ= attainments, mystic powers॥1॥

Sw. Satchidananda

Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.

Bryant

The mystic powers arise due to birth, herbs, mantras, the performance of austerity, and samadhi.

Taimni

The Siddhis are the result of birth, drugs, Mantras austerities or Samadhi.

Aranya

Supernormal Powers Come With Birth Or Are Attained Through Herbs, Incantations, Austerities Or Concentration.

Sutra 3.55

सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति॥५५॥

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sattva-puruṣayoḥ śuddhisāmye kaivalyam iti॥55॥

sattva=the pure intellect; puruṣayoḥ=and of the purusha; śuddhi=of purity; sāmye=on becoming equal; kaivalyam=final liberation; iti=thus, it is said॥55॥

Sw. Satchidananda

When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Bryant

When the purity of the intellect is equal to that of the purusha kaivalya liberation ensues.

Taimni

Kaivalya is attained when there is equality of purity between the Parusa and Sattva.

Aranya

When Equality Is Established Between Buddhi-Sattva And Purusa In Their Purity, Liberation Takes Place.

Sutra 3.54

तारकं सर्वविषयं सर्वथाविषयमक्रमं चेति विवेकजं ज्ञानम्॥५४॥

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tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ॥54॥
tārakaṁ=liberator, that which helps to cross over the ocean of existence; sarva=all; viṣayaṁ=objects; sarvathā-=everywhere, at all times; viṣayam=object; akramaṁ=without sequence – transcending the world process; cha=and; iti=thus; vivekajaṁ=born of discrimination; jñānam=knowledge ॥54॥

Sw. Satchidananda

The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Bryant

Knowledge born of discrimination is a liberator; it has everything as its object at all times simultaneously.

Taimni

The highest knowledge born of awareness of Reality is transcendent, includes the cognition of all objects simultaneously, pertains to all objects and processes whatsoever in the past, present and future and also transcends World Process.

Aranya

Knowledge Of Discernment Is Taraka Or Intuitional, Is Comprehension Of All Things And Of All Times And Has No Sequence.

Sutra 3.53

जातिलक्षणदेशैरन्यतानवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥

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jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ॥53॥
jāti=species; lakṣaṇa=distinguishing characteristic; deśaiḥ=and location; anyatā=difference; anavacchedāt=because of the absence of definition; tulyayoḥ=of two comparable things; tataḥ=from this; pratipattiḥ=knowledge ॥53॥

Sw. Satchidananda

Thus, the indistinguishable differences between objects that are alike in species, characteristics marks and positions become indistinguishable.

Bryant

As a result of this, there is discernment of two comparable things that are not distinguishable by species, characteristic, or location.

Taimni

From it (Vivekajam’Jnanam) knowledge of distinction between similars which cannot be distinguished by class, characteristic or postion.

Aranya

When Species, Temporal Character And Position Of Two Different Things Being Indiscernable They Look Alike, They Can Be Differentiated Thereby (By This Knowledge)

Sutra 3.52

क्षणतत्क्रमयोः संयमाद्विवेकजं ज्ञानम्॥५२॥

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kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ॥52॥
kṣaṇa=mement, instant; tat=its (the moment’s); kramayoḥ=and its order, sequence; saṁyamāt=by samyama on; vivekajaṁ=born of discrimination; jñānam=knowledge ॥52॥

Sw. Satchidananda

By samyama on single moments in sequence comes discriminative knowledge.

Bryant

By performing samyama on the moment, and its sequence, one attains knowledge born of discrimination.

Taimni

Knowledge born of awareness of Reality by performing Samyama on moment and (the process of) its succession.

Aranya

Differentiating Knowledge Of The Self And The Non-Self Comes From Practicing Samyama On Moment and It Sequence.

Sutra 3.51

स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात्॥५१॥

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sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ॥51॥
sthāni=celestial beings; upa-nimantraṇe=on being invited by; saṅga=attachment; smaya=smile, pride; akaraṇaṁ=avoidance; punah=again; aniṣṭa=undesirable, evil; prasaṅgāt=inclination toward॥51॥

Sw. Satchidananda

The Yogi should neither accept nor smile with pride at the admiration of even the celestial beings, as there is the possibility of his getting caught again in the undesirable.

Bryant

If solicited by celestial beings, [the yogi] should not become smug, because the tendency toward undesirable consequences can once again manifest.

Taimni

(There should be) avoidance of pleasure of pride on being invited by the super-physical entities in charge of various planes because there is the possibility of revival of evil.

Aranya

When Invited By The Celestial Beings That Invitation Should Not Be Accepted Nor Should It Cause Vanity Because It Involves Possibility Of Undesirable Consequences.