Yoga - Meditation - Ayurvedic

Kaivalya Pada part 4, the liberation, unification

Subject releasing all attachments; total self-forgetfulness; liberation, once and for all from the world of the ephemeral. 

1. The Siddhis (occult powers) arise from birth, drugs, mantras, hard rigorous lifestyle of abstinence and / or Samadhi. 

2. The transformation of one species into another is effected by blending natural tendencies of potencies. 

3. accidental cause stirs non-efficacy natural tendencies; they only cleans but the obstacles, like a farmer who irrigates his field. 

4. Artificially created minds (are) all but (the result of) the feeling of "I-am-ness", the "I- thought". 

5. One (natural) thinking ability is what many (artificial) minds focused and put in motion in their various activities. 

6. This is the mind that is born of meditation, free from samskaras (impressions). 

7. Karmas are neither white nor black (neither good nor bad) if these Yogis, where others are concerned they are of three types. 

8. For example, only those trends are manifested therefrom, for which the conditions are favorable. 

9. Even if there is segregation by the rank or position, place and time, there is the relation of cause and effect because the remembrance are the impressions of any shape. 

10. And there is no beginning of it, (for there is) the desire to live forever. 

11. There, they are bound together as a cause and effect, substrate, and object disappearing
 
they (the consequences, namely the vasanas) in the disappearance of their cause (ie Avidya). 

12. Past and future exist in their own (real) form. The difference of the Dharmas, or features exist due to the difference in the paths. 

13. Whether they are manifest or non-manifest, they are by nature of the Gunas. 

14. The essence of the object is located in the uniqueness of the transformation (namely the Gunas). 

15. Since the object is the same, it is the difference between the two (the object and the inspection of the object) due to the difference of the path (of the thinking abilities). 

16. It is also not an object depends on a mind; what would it be, if it was not known by that mind? 

17. Because the mind is not colored or is colored by the object, the object is known or not known. 

18. The modifications of the mind are always known his Lord, because of the immutability of Parusha. 

19. Nor is it relieves itself, because it is discernible. 

20. In addition, it is not possible that it is both at the same time (and the observer observed). 

21. cognizance of one mind (presumably) by the other, we should also take the ability to know through cognitive powers and confusion of memories. 

22. By self-knowledge, there is obtained knowledge of its own nature, as the consciousness that takes form in which it is not one place to the next. 

23. Colored mind and the color is embracing by the Knower (ie Purusha). 

24. Although varied by countless vasanas acts (mind) for another (ie Parusha) because it acts in community. 

25. The cessation (of one's desire) to stay in the Atmic consciousness because he has seen the difference. 

26. Then, the mind is inclined to make a distinction and to proceed to Kaivalya. 

27. In the intervals arise other Pratyayas by the force of the samskaras. 

28. The removal of these (Pratyayas) as well as those of the Klesas, takes place as already described. 

29. In the case of a person who is able to maintain a continuous state of Vairagya even the most sublime state of enlightenment, and practice the loftiest kind of discrimination, Dharma Megha Samadhi follows. 

30. Then follows the freedom from Klesas and Karmas. 

31. As a result of the disposal of all the black-out and contamination to products (impurities) than that which can be known (namely, by the mind) than that which can be known (namely, by the mind) only slightly in comparison with the infinity of the namely (obtained by the Illumination). 

32. When the three Gunas have served their purpose, is the process of change (in the Gunas) to a final. 

33. Kramah is the process which corresponds to moments that are grasped at the very last end of the transformation (of the Gunas). 

34. Kaivalya is the state (of light) following the disappearance of the Gunas, in that they are detached from the target of Parusha. In this state Parusha give preference to (seated) in its true nature, and this is pure consciousness. End.