Yoga Sūtra / Kaivalya pāda
Kaivalya pāda
Summary
The Kaivalya pāda (पाद) asks what a power is made of, and what a mind is. Powers arise from birth, herbs, mantra, austerity, or samādhi (समाधि). Constructed minds, karma white and black, and the impressions that outlast a life are examined. The mind is not self illuminating, because it is seen. The seer does not change. When there is no stake left even in insight, affliction and action cease, the strands end their sequence, and aloneness is said in two ways.
नेपालीमा
कैवल्यपादले शक्ति केबाट बन्छ र मन के हो सोध्छ। शक्ति जन्म, औषधि, मन्त्र, तप वा समाधिबाट आउँछन्। बनाइएका मन, सेतो र कालो कर्म, र जीवन नाघ्ने संस्कार जाँचिन्छन्। मन स्वयंप्रकाश होइन, किनकि ऊ देखिन्छ। द्रष्टा बदलिँदैन। प्रज्ञामा पनि दाउ नरहँदा क्लेश र कर्म रोकिन्छन्, गुणको क्रम सकिन्छ, र कैवल्य दुई तरिकाले भनिन्छ।
Every line of this pāda, in order
4.1-4.6
Summary
These lines say where powers come from. Birth, herbs, mantra, austerity, or samādhi (समाधि). Transformation into another birth is the overflow of prakṛti (प्रकृति). The occasion opens a covering. It does not drive the natures. Constructed minds arise from the I sense alone, and one mind directs the many. The mind born of meditation carries no store.
नेपालीमा
शक्ति जन्म, औषधि, मन्त्र, तप वा समाधिबाट आउँछन् भनी यी पङ्क्तिले भन्छन्। अर्को जन्ममा रूपान्तर हुनु प्रकृति उर्लिनु हो। निमित्तले आवरण खोल्छ, तर प्रकृतिलाई हाँक्दैन। बनाइएका मन अस्मिताबाट मात्र उब्जिन्छन्, र एउटै मनले धेरैलाई चलाउँछ। ध्यानबाट जन्मेको मनले आशय बोक्दैन।
4.7-4.11
Summary
These lines are action and latent impressions. The yogin's action is neither white nor black. For others it is of three kinds. Impressions that match a ripening become manifest. Even across birth, place, and time there is continuity, because memory and impression have one form. They are beginningless, because the wish to live is constant. When cause, fruit, basis, and support are absent, the impressions are absent.
नेपालीमा
यी पङ्क्ति कर्म र संस्कार हुन्। योगीको कर्म सेतो पनि होइन कालो पनि होइन। अरूको तीन प्रकारको हुन्छ। पाक्नेसँग मिल्ने संस्कार प्रकट हुन्छन्। जन्म, देश र कालले छुट्याए पनि निरन्तरता छ, किनकि स्मृति र संस्कार एक रूपका हुन्। ती अनादि हुन्, किनकि जीवनेच्छा स्थिर छ। कारण, फल, आश्रय र आलम्बन नहुँदा संस्कार हुँदैनन्।
4.12-4.24
Summary
These lines are mind, thing, and seer. Past and future exist in their own way. A thing is not the creature of one mind. The mind's activities are always known, because the person does not change. The mind is not self illuminating, because it is something seen. Awareness knows its own intellect when the intellect takes that form. The mind, though full of impressions, is for the sake of another, because it acts as a compound.
नेपालीमा
यी पङ्क्ति मन, वस्तु र द्रष्टा हुन्। भूत र भविष्य आफ्नै तरिकाले छन्। वस्तु एउटै मनको सृष्टि होइन। मनका वृत्ति सधैँ ज्ञात छन्, किनकि पुरुष बदलिँदैन। मन स्वयंप्रकाश होइन, किनकि ऊ दृश्य हो। बुद्धिले त्यो रूप लिएपछि चैतन्यले आफ्नो बुद्धिलाई थाहा पाउँछ। संस्कारले भरिएको मन पनि अर्काका लागि हो, किनकि ऊ सङ्घातझैँ चल्छ।
4.25-4.34
Summary
These lines are aloneness. For one who sees the distinction, the story of a self stops being cultivated. The mind slopes toward discernment. In the gaps, other ideas arise from impressions, and their removal is as for the afflictions. For one with no stake even in insight there is the samādhi (समाधि) called the cloud of dharma. Affliction and action cease. The strands, their purpose fulfilled, end their sequence. Aloneness is that resolving back, or the power of awareness established in its own form.
नेपालीमा
यी पङ्क्ति कैवल्य हुन्। भेद देख्नेले आत्माको कथा पाल्दैन। मन विवेकतिर ढल्किन्छ। अन्तरालमा संस्कारबाट अरू विचार उब्जिन्छन्, र ती हटाउने तरिका क्लेश हटाउने जस्तै हो। प्रज्ञामा पनि दाउ नभएकालाई धर्ममेघ नामको समाधि हुन्छ। क्लेश र कर्म रोकिन्छन्। प्रयोजन पूरा भएका गुणको क्रम सकिन्छ। कैवल्य त्यो प्रतिप्रसव हो, वा आफ्नै स्वरूपमा प्रतिष्ठित चितिशक्ति।