Sutra 4.14

परिणामैकत्वाद्व्स्तुतत्त्वम्॥१४॥

pariṇāma-ikatvāt vastu-tattvam ॥14॥

pariṇāma=transformation, change; aikatvāt=on account of uniqueness; vastu=of the object; tattvam=essence, reality॥14॥

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Aranya

On Account Of The Coordinated Mutation Of The Three Gunas, An Object Appears As A Unit.

Taimni

The essence of the object consists in the uniqueness of transformation (of the Gunas).

Sw. Satchidananda

The reality of things is due to the uniformity of the transformation of the gunas.

Bryant

The things [of the world] are objectively real, due to the uniformity [of the gunas that underpin] all change.

Sutra 4.13

ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥

te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥

te=they; vyakta=manifest; sūkṣmāḥ=subtle; guṇa-atmānaḥ=of the nature of the three gunas॥13॥

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Aranya

Characteristics, Which Are Present At All Times, Are Manifest And Subtle, And Are Composed Of The Three Gunas.

Taimni

They, whether manifest or unmanifest, are of the nature of Gunas.

Sw. Satchidananda

Whether manifested or subtle, these characteristics belong to the nature of the guṇas.

Bryant

The past, present and the future have the gunas as their essence and are either manifest or latent.

Sutra 4.12

अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥

atīta-anāgataṁ svarūpato-‘sti-adhvabhedād dharmāṇām ॥12॥

atīta=the past; anāgataṁ=the future; svarūpatah=in its own form; asti=exists; adhvabhedāt=due to difference in paths; dharmāṇām=of the properties॥12॥

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Aranya

The Past And The Future Are In Reality Present In Their Fundamental Forms, There Being Only Difference In The Characteristics Of The Forms Taken At Different Times.

Taimni

The past and future exist in their own (real) form. The difference of Dharmas or properties is on account of the difference of paths.

Sw. Satchidananda

The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.

Bryant

The past and the future exist in reality, since they differ [from the present only] in terms of the time of [manifestation] of their characteristics.

Sutra 4.11

हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥

hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥

hetu=with cause; phala=effect; āśraya=substratum; ālambanaiḥ=object; saṁgr̥hītatvāt=because of being bound together; eṣām=of these; abhāve=on the disappearance of; tad=their; abhāvaḥ=disappearance ॥11॥

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Aranya

On Account Of Being Held Together By Cause, Result, Refuge And Supporting Object, Vasana Disappears When They Are Absent.

Taimni

Being bound together as cause-effect, substratum-object, they (effects, i.e. Vasanas) disappear on their (cause, i.e. Avidya) disappearance

Sw. Satchidananda

The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.

Bryant

Since [samskaras] are held together by immediate cause, motive, the mind, and the object of awareness, the samskaras cease when the latter cease.

Sutra 4.10

तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥

tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥

tāsām=of them; anāditvaṁ=no beginning; ca=and; āśiṣah=of the desire or will to live; nityatvāt=because of eternity or permanence॥10॥

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Aranya

Desire For Self-Welfare Being Everlasting It Follows That The Subconscious Impression From Which It Arises Must Be Beginningless.

Taimni

And there is no beginning of them, the desire to live being eternal.

Sw. Satchidananda

Since the desire to live is eternal, impressions are also beginningless.

Bryant

The samskaras are eternal, because the desire [for life] is eternal.

Sutra 4.09

जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥

jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥

jāti=by class; deśa=by locality; kāla=time; vyavahitānām=separated, divided; api=even; ānataryāṁ=non-interruption, immediate succession; smr̥ti-saṁskārayoḥ=of memory and impressions; ekarūpatvāt=due to sameness in appearance or form॥9॥

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Aranya

On Account Of Similarity Between Memory And Corresponding Latent Impressions, The Subconscious Impressions Of Feelings Appear Simultaneously Even When They Are Separated By Birth, Space And Time.

Taimni

There is a relation of cause and effect even though separated bu class, locality and time because memory and impressions are the same in form.

Sw. Satchidananda

Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.

Bryant

Because they are identical, there is an uninterrupted connection between memory and samskara, even though they might be separated by birth, time and place.

Sutra 4.08

ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥

tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥

tataḥ=from that; tad-vipāka=their ripening/fruition; anugṇānām=of favorable conditions; eva=alone; abhivyaktiḥ=manifestation; vāsanānām=of subconcious impressions॥8॥

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Aranya

Thence (From The Other Three Varieties Of Karma) Are Manifested The Subconscious Impressions Appropriate To Their Consequences.

Taimni

From these only those tendencies are manifested for which the conditions are favourable.

Sw. Satchidananda

Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth. 

Bryant

From [these three types of karma] the activation of only those subliminal impressions that are ready for fruition [in the next life] occurs.

Sutra 4.07

कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥

karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥

karma=action; aśukla=not white (black); akr̥ṣṇaṁ=not black; yoginaḥ=of a yogi; trividham=threefold; itareṣām=of others ॥7॥

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Aranya

The Actions Of Yogins Are Neither White Nor Black, Whereas The Actions Of Others Are Of Three Kinds.

Taimni

Karmas are neither white nor black (neither good nor bad) in the case of Yogis, they are of three kinds in the case of others.

Sw. Satchidananda

The actions of the yogi are neither white [good] nor black [bad]; but the actions of others are of three kind: good, bad and mixed. 

Bryant

The karma of a yogi is neither white nor black; of everyone else, it is of three types. 

 

Sutra 4.06

तत्र ध्यानजमनाशयम्॥६॥

tatra dhyānajam-anāśayam ॥6॥

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tatra=from these (the minds that have attained siddhis); dhyānajam=born from meditation; anāśayam=without the storehouse of karma ॥6॥

Sw. Satchidananda

Only the minds born of meditation (the artificially created minds) are free from karmic impressions.

Bryant

From these [five types of minds that possess siddhis], the one born of meditation is without the storehouse of karmas.

Taimni

Of these, the mind born of meditation is free from impressions.

Aranya

Of These (Minds With Supernormal Powers) Those Obtained Through Meditation Are Without Any Subliminal Imprints.

 

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.