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.

Taimni

Through variegated by innumerable Vasanas it (the mind) acts for another (Purusa) for it acts in association.

Sw. Satchidananda

Though having countless desires, the mind-stuff exists for the sake of another [the Puruṣa] because it can act only in association with It.

Bryant

That mind, with its countless variegated subliminal impressions, exists for another entity [other than itself], because it operates in conjunction [with other instruments].

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 is all-apprehending.

Sw. Satchidananda

The mind-stuff, when colored by both Seer and seen, understands everything.

Bryant

The mind, colored by the seer as well as by that which is seen, knows all objects.

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 Of Buddhi.

Taimni

Knowledge of its own nature through self-cognition (is obtained) when consciousness assumes that form in which it does not pass from place to place.

Sw. Satchidananda

The consciousness of the Puruṣa is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.

Bryant

Although it is unchanging, consciousness becomes aware of its own intelligence by means of pervading the forms assumed by the intelligence.

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 Of Illumining Minds And Intermixture Of Memory.

Taimni

If cognition of one mind by another (be postulated) we would have to assume cognition of cognitions and confusion of memories also.

Sw. Satchidananda

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.

Bryant

If [the mind] were cognized by another mind, then there would be an infinite regress of one intelligence [being known] by another intelligence. Moreover, there would also be confusion of memory.

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 same time.

Sw. Satchidananda

The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous].

Bryant

There cannot be discernment of both [the mind and the object it perceives] at the same time.

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 by the Puruṣa.

Bryant

Nor is the mind self-illuminating, because of its nature as the object of perception.

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 Are Always Known Or Manifest.

Taimni

The modifications of the mind are always known to its lord on account of the changelessness of the Purusa.

Sw. Satchidananda

Due to Its changelessness, changes in the mind-stuff are always known to the Puruṣa, who is its master.

Bryant

The permutations of the mind are always known to its Lord, the purusha soul, because of the soul’s unchanging nature.

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 coloured by it, an object is known or unknown.

Sw. Satchidananda

An object is known or unknown dependent on whether or not the mind gets colored by it.

Bryant

A thing is either known or not known by the mind depending on whether it is noticed by the mind.

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 Happen When It Is Not Cognised By That Mind.

Taimni

Nor is an object dependent on one mind. What would become of it when not cognized by that mind?

Sw. Satchidananda

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?

Bryant

An object is not dependent on a single mind [for its existence]; if it were, then what happens to it when it is not perceived [by that particular mind]?

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) Follow Different Paths, That Is Why They Are Entirely Different.

Taimni

The object being the same the difference in the two (the object and its cognition) are due to their (of the minds) separate path.

Sw. Satchidananda

Due to differences in various minds, perception of even the same object may vary.

Bryant

Because there is a multiplicity of minds [perceiving the object] but yet the object remains consistent, there is a difference in nature between the object and the mind [of the observer].