Sutra 4.24

तदसंख्येयवासनाभिश्र्चित्रमपि परार्थं संहत्यकारित्वात्॥२४॥

tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ॥24॥

tad=that; asaṅkhya-eya=innumerable; vāsanābhiḥ=by vasanas (subliminal impressions); citram=variegated; api=although; parārtham=for the sake of another; saṁhatya-kāritvāt=by reason of acting in collaboration or association॥24॥

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Aranya

That (The Mind) Though Variegated By Innumerable Subconscious Impressions Exists For Another Since It Acts Conjointly.

. . . → Read More: Sutra 4.24

Sutra 4.23

द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥

draṣṭr̥=the knower (the seer); dr̥śya=knowable or known; upa-raktaṁ=colored by; cittaṁ=the mind; sarva-artham=all-apprehending; all including॥23॥

draṣṭr̥-dr̥śy-opa-raktaṁ cittaṁ sarva-artham ॥23॥

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Aranya

The Mind-Stuff Being Affected By The Seer And The Seen, Is All-Comprehensive.

Taimni

The mind coloured by the Knower (i.e., the Purusa) and the Known . . . → Read More: Sutra 4.23

Sutra 4.22

चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥

citeh=of the consciousness; aprati-saṁkramāyāḥ=of such that does not pass from place to place; tad-ākāra=its form; āpattau=on the assumption of; svabuddhi= self-cognition; saṁ-vedanam=knowing (of)॥22॥

citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ॥22॥

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Aranya

(Though) Untransmissible The Metempiric Consciousness Getting The Likeness Of Buddhi Becomes The Cause Of The Consciousness . . . → Read More: Sutra 4.22

Sutra 4.21

चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥

cittāntara dr̥śye buddhi-buddheḥ atiprasaṅgaḥ smr̥ti-saṁkaraś-ca ॥21॥

cittāntara dr̥śye= in (one mind) being cognizable by another mind; buddhi-buddheḥ=cognition of cognitions; atiprasaṅgaḥ=endless, ad infinitum; smr̥ti=memory; saṁkarah=confusion; ca=and ॥21॥

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Aranya

If The Mind Were To Be Illumined By Another Mind Then There Will Be Repetition Ad Infinitum . . . → Read More: Sutra 4.21

Sutra 4.20

एकसमये चोभयानवधारणम्॥२०॥

eka samaye c-obhaya-an-avadhāraṇam ॥20॥

eka samaye=at the same time, simultaneously; ca=and; ubhaya=both; an-avadhāraṇam=absence of cognizing॥20॥

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Aranya

Besides, Both (The Mind And Its Objects) Cannot Be Cognised Simultaneously.

Taimni

Moreover, it is impossible for it to be of both ways (as perceiver and perceived) at the . . . → Read More: Sutra 4.20

Sutra 4.19

न तत्स्वाभासं दृश्यत्वात्॥१९॥

na tat-svābhāsaṁ dr̥śyatvāt ॥19॥

na=not; tat=that; svābhāsaṁ=self-luminous; dr̥śyatvāt=because of its perceptibility॥19॥

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Aranya

It (Mind) Is Not Self-Illuminating Being An Object (Knowable)

Taimni

Nor is it self-illuminative, for it is perceptible.

Sw. Satchidananda

The mind-stuff is not self-luminous because it is an object of perception . . . → Read More: Sutra 4.19

Sutra 4.18

सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥

sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥

sadā=always; jñātāḥ= are known; citta-vrttayaḥ=the modifications of the mind; tat-prabhoḥ=of that Lord; puruṣasya=of the purusha; apariṇāmitvāt=due to changelessness or constancy॥18॥

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Aranya

On Account Of The Immutability Of Purusa Who Is Master Of The Mind, The Modifications Of The Mind . . . → Read More: Sutra 4.18

Sutra 4.17

तदुपरागापेक्षत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥

tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ॥17॥

tad-uparāga=the coloring thereby; apekṣitvāt=because of expectation; cittasya=for the mind; vastu=an object; jñāta=known; ajñātaṁ=unknown ॥17॥

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Aranya

External Objects Are Known Or Unknown To The Mind According As They Color The Mind.

Taimni

In consequence of the mind being coloured or not . . . → Read More: Sutra 4.17

Sutra 4.16

न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥

na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥

na=not; ca=and; aika=one; citta=mind; tantraṁ=dependent upon; vastu=an object; tat=that; apramāṇakaṁ=non-cognized; tadā=then; kiṁ=what; syāt=would happen, would be॥16॥

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Aranya

Object Is Not Dependent On One Mind, Because If It Were So, Then What Will . . . → Read More: Sutra 4.16

Sutra 4.15

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥

vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥

vastusāmye=object being the same; citta-bhedāt=because of there being difference of the mind; tayoh=of the two; vibhaktaḥ=separate; panthāḥ=path ॥15॥

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Aranya

In Spite Of The Sameness Of Objects, On Account Of There Being Separate Minds They (The Object And Its Knowledge) . . . → Read More: Sutra 4.15