Yoga Sutras Chapter 4

Liberation
Kaivalya Pada
Chapter summaries: Ch 1  Ch 2  Ch 3  Ch 4 

Final Liberation: Chapter 4 of the Yoga Sutras is

entitled Kaivalya Pada, which means the chapter on final
liberation. Chapter 4 explains how the mind is constructed and
veils the inner light of the Self. It describes how the yogi deals
with the natural breaches in enlightenment, and how the primal
building blocks of the mind resolve back into their cause, allowing
final liberation.

The 34 sutras of Chapter 4 have been divided into 12 sections: 

 Means of attaining experience (4.1-4.3)

 Emergence and mastery of mind (4.4-4.6)
 Actions and karma (4.7-4.8)
 Subconscious impressions (4.9-4.12)
 Objects and the three gunas (4.13-4.14)
 Mind perceiving objects (4.15-4.17)
 Illumination of the mind (4.18-4.21)
 Buddhi and liberation (4.22-4.26)
 Breaches in enlightenment (4.27-4.28)
 Perpetual enlightenment (4.29-4.30)
 Knowables become few (4.31)
 Gunas after liberation (4.32-4.34)

Yoga Sutras 4.1-4.3: 

Means of Attaining Experience 

Thinning the veils: These three sutras (4.1-4.3) explain methods of

opening the barrier or veil between our typical waking state of
consciousness and layers that are underneath, higher, or beyond
(4.1).

Barriers were built by a filling in process: These barriers are

constructed somewhat like a blue print of a house gradually
gets filled in from the ground, to the foundation, to the walls, and
then to the roof, so that stage after stage, layer after layer, our final construction
as a completed human being takes place (4.2). 

Reversing the process by removing the veil: By following that process of

veiling and projecting in reverse order, going inward instead of outward, Self-
realization comes. It does not mean disassembling the house, but tracing our
awareness back through the stages of construction.
Opening the gate of the Self: Experiencing the eternal Truth or Self is a process
of allowing the natural consciousness to flow forward, much like a farmer opening a
sluice gate to irrigate a field (4.3), rather than a process of further construction of
new information and identities. In other words, we cannot build or construct Self-
realization; we can only allow it to naturally flow forward when the barriers are
removed.

Meaning of Kaivalya: The fourth chapter of the Yoga Sutras is entitled "Kaivalya
Pada." The word "Kaivalya" literally translates as "isolation." It is usually taken to
mean liberation or enlightenment. However, the way in which "isolation" is a quite
effective term is that pure consciousness or purusha is now standing alone,
separate from all of the manifestations of prakriti, including literally all of the
manifestations or swirlings of all levels of the mind field. In Sutra 1.16 supreme
non-attachment is mentioned as a stage beyond the many other levels of
attachment. Sutra 4.32 explains how the primary elements called gunas have
finished their purpose and recede in perfect equilibrium into that from which they
arose. These are aspects or byproducts of the process of the isolation (kaivalya) of
pure consciousness (purusha).

4.1 The subtler attainments come with birth or are attained through herbs, mantra,
austerities or concentration.
(janma osadhi mantra tapah samadhi jah siddhyayah)

 janma = birth
 ausadhi = herbs
 mantra = sound vibrations, incantations, divine word
 tapah = training the senses, austerities
 samadhi = deep concentration or entasy
 jah = born
 siddhyayah = attainments, powers, perfections, subtle experiences, psychic
abilities

Five ways to thin the veil: Five methods are mentioned by which that barrier or
veil of ignorance (2.3) is thinned, or eventually removed entirely, allowing Self-
realization (1.3) and liberation (4.26). Here's the five ways of thinning the veil: 

1. Birth (janman): Some rare ones are born with a natural ability to drop the
veil between the conscious and unconscious. Recall that in sutras 1.19-1.20,
two kinds of people were mentioned. First were those who naturally are
predisposed by virtue of having attained a high level of experience in a
previous life, though that experience was not complete. Second, were those
who (like most of us) need to follow a path of faith, energy, memory,
concentration, and knowledge. Here, in this part of the sutra, it is simply
being acknowledged that some experience beyond the barrier or veil by
virtue of birth.
 
2. Herbs (ausadhi): There is said to be an ancient elixir that when ingested,
breaks down the barrier. It is also said to be an inner elixir, in the subtle
aspect of our own being. At a more surface level, we are all familiar with the
way in which various drugs or chemicals break down the barrier between
conscious and unconscious. Throughout spiritual and religious history of
humanity, herbs have been used responsibly in this way by many
cultures. While we are not suggesting drug use here as a means to
spirituality, it would not be complete that it not be mentioned as one of the
ways people can remove the barrier between conscious and unconscious. In
 light of herbs as a means of removing the barrier, it is imperative to
remember that the foundation principles are of non-attachment and
attaining a natural state of stable tranquility (1.12-1.16). The way in which
the ancients used such herbs is vastly different from drug abuse and
addiction. 
 
3. Mantra: Here, the use of mantra goes beyond being just a religious
affirmation or prayer, however pleasant and useful that may be. The
constant repetition or awareness of mantra is like the persistent tapping,
tapping, tapping on a closed door. Eventually the door is open. The mantra
goes further, not only opening the door, but also becoming a guide to the
deepest, subtlest, absolute reality from which it arose in the first place. For
many people, mantra is a very comfortable means of gradually, gently
thinning that barrier or veil between the known and unknown.
 
4. Training senses (tapas): It seems that we humans are ever engaged in
our relationship with the external world, except when we lose consciousness
completely in sleep. Tapas means training the senses, and this can be done
gently in daily life, or it can be done with great intensity through quite
austere practices. The principle is that, if you gently train your senses, your
attention will naturally, gently come inward. If you not only train your
senses, but strongly restrict the engagement of the senses, attention will
decidedly come inward. One is the gentle way, while one is living an active
life in the world. The other extreme is for those who have renounced the
world and are willing to suffer any consequence to substantially speed up
the process of going inward to attain direct experience. 
 
5. Concentration (samadhi): The path of samadhi is well outlined in the
Yoga Sutras, and in particular, is explained in the eight rungs of Ashtanga
Yoga (2.29). Systematically, step after step, the veils are encountered,
explored, pierced, and gone beyond, one after the other. Samyama is the
three part process of dharana (concentration), dhyana (meditation), and
samadhi taken together. When the samadhi of samyama is available, that is
the finer tool (3.4-3.6) for piercing the subtler veils that cloud (1.4) the
center of consciousness (1.3).

Siddhis are exposed: Siddhis (attainments, powers, perfections, subtle

experiences, psychic abilities) are exposed from the subtle level by the thinning of
the veils between the conscious and the unconscious. However, for the absolute
reality to be realized, there also has to be non-attachment (1.15), and setting aside
of experiences (3.38), so as to move ever closer to the direct experience of the
center (1.3). Otherwise, removing the veil in one of these five ways can serve only
to achieve subtle experiences and powers.

4.2 The transition or transformation into another form or type of birth takes place
through the filling in of their innate nature.
(jatyantara parinamah prakriti apurat)

 jatyantara = to another type of birth

 parinamah = transition or transformation
 prakriti = creative cause, subtlest material cause
 apurat = by the inflow or filling in process 

Filling in is like the blueprint of a building: This process of filing in is somewhat
like having a blueprint of a building. First you design the building on paper, then
you go to the land to stake off the outline, start digging, and begin construction.
Step after step you fill in so as to complete the finished building as was started with
the blueprint. Similarly, we start with a blueprint in the causal level of our being,
from which we then "fill in" with the subtlest material (prakriti) so as to become a
complete, whole person. 

Trace your way backwards for enlightenment: The significance of this filling

in process is in understanding that enlightenment comes by awareness tracing its
way back, in reverse order. While this current sutra is describing the filling
in process as the way in which manifestation occurs, it is the next sutra (4.3) that
describes how to reverse this filling in process, so as to realize the truth that has
been there all along. Recall that the first few sutras of the Yoga Sutras explains the
process of gaining mastery over the modifications of the mind field, and that then,
the true Self comes shining through (1.1-1.2).

Filling in comes with birth: The same process of filling in comes when one
incarnates into a body.

4.3 Incidental causes or actions do not lead to the emergence of attainments or

realization, but rather, come by the removal of obstacles, much like the way a
farmer removes a barrier (sluice gate), so as to naturally allow the irrigation of his
field. 
(nimittam aprayojakam prakritinam varana bhedas tu tatah ksetrikavat

 nimittam  = incidental cause or instrument

 aprayojakam = which do not bring to action
 prakritinam = creative cause, subtlest material cause 
 varana = obstacles
 bhedas = breaking through, removing
 tu = but
 tatah = that
 ksetrikavat = like a farmer

We are taught that only action brings learning: In daily life it seems that most
events happen because of some other action first occurring. We are trained from
birth that we must do something to cause some other thing to happen. There is
cause and effect; if we want an effect, we have to perform some causative action.
If we want to build a house, we have to bring together the bricks and boards and
make it all come together. This is the way we are taught in our families and
schools, and our society in general, whether building a house, a relationship, a
family, or a spiritual life. We are taught that we must learn more, so that we can
build more. While this is definitely true in the outer world, the opposite is true for
the pursuit of enlightenment.

Learning how to unlearn: When we apply this process of learning to our spiritual
evolution, we can easily, and mistakenly think that the process is the same. We can
unintentionally become mere actors on a stage, only pretending to be loving and
kind towards others. We develop a spiritual persona, as if this mask is the meaning
of enlightenment. What is more true, is that our innate nature is already pure,
perfect, or divine, etc. If that is so, then why do we not experience that, and have
that true Self directly emerge outward from the core of our being? The reason is
because of those obstacles or barriers that are blocking the inner light. What we
need to learn is how to remove those obstacles, so that the pre-existing reality
within can shine forth. It is not a process of learning, so as to build more, but a
process of learning how to unlearn, and experience what is already there. 
Opening the sluice gate: This is where the story of the farmer comes in. A
farmer's field will have many many rows of plants, all of which need water. The
farmer does not just carry bucket after bucket of water to the plants, nor does he
walk around with a long hose for watering. Rather, he designs the rows of the field
so that there is a little door, or a pile of dirt at the beginning of each row; these are
called sluice gates. Imagine a small stream that pass by the area. When he wants
water to go down a certain row, he simple opens the door, or moves the little pile
of dirt away with his hand. Then the water naturally starts to flow down that row.
The plants are thus nourished.  

Meditation is like opening the sluice gates: In meditation, we are not trying to
attain anything, but are trying to open the sluice gates. We cannot really attain
anything in meditation, but can only realize what is already there. This is why the
phrase Self-realization is used for enlightenment. We definitely have to learn the
methods and apply them, but it is imperative that we remember we are trying to
open, encounter, and set aside, so that our true Self can come shining through, just
like the farmer watering the field by opening the sluice gate.

Yoga Sutras 4.4-4.6: 

Emergence and
Mastery of Mind 

Mind springs forth from I-ness: The mind springs forth from the
extremely fine sense of individuality or asmita. It is I-ness itself, that
is yet free from attractions, aversions, and fears. (4.4)

The one mind is the root of the many: The root aspect of mind
that emerges from individuality or asmita is the core out of which
there may emerge many clusters of mental identity. All of the mental
constructs of who we think we are, are false identities that are
secondary to that central mental identity. (4.5)

Cultivate the mind of meditation: What should one do with all of the currents
and cross-currents of mind? The practical wisdom of the three sutras in this section
is to cultivate the mind of a meditator, which is free from stored impressions and
the play of karma. (4.6)

4.4 The emergent mind fields springs forth from the individuality of I-ness (asmita).
(nirmana chittani asmita matrat)

 nirmana = produced, created, constructed, forming, arising, emerging

 chitta = minds, fields of consciousness
 asmita = I-ness
 matra = alone, individuality

Mind springs forth from I-ness: The mind springs forth from the extremely fine
sense of individuality or asmita. It is I-ness itself, that is yet free from attractions,
aversions, and fears.

Individuality and emerging identity: Recall that there are five colorings or
kleshas (2.3), and that these emerge sequentially. First is avidya, or
ignorance (2.4, 2.5), and then comes I-ness, individuality or asmita (2.6). Then
after there is an individuality, it starts to take on, or wrap itself (1.4) in all sorts of
attractions (2.7) and aversions (2.8). Finally, once all of this false identity has been
assumed, there is the fear of the loss of those identities (2.9). In such a way, the
mind emerges out of the subtler form. The advanced yogi has mastery even over
this process of mind emerging out of the root I-ness or asmita.

4.5 While the activities of the emergent mind fields may be diverse, the one mind is
the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)

 pravritti = activity,  
 bhede = difference, distinction, diverse
 prayojakam = causing, directing
 chitta = mind field
 eka = one
 anekesa = other, many, numerous

The one mind is the root of the many: The root aspect of mind that emerges
from individuality or asmita (4.4) is the core out of which there may emerge many
clusters of mental identity. All of the mental constructs of who we think we are, are
false identities that are secondary to that central mental identity.

4.6 Of these mind fields, the one that is born from meditation is free from any
latent impressions that could produce karma.
(tatra dhyana jam anasayam)

 tatra = of these

 dhyana = meditation
 jam = born
 anasayam = without stored impressions, free from karmic vehicles, without
deposit of past influences, without latency

Cultivate the mind of meditation: The practical wisdom of these three sutras is
contained here. What should one do with all of these currents and cross-currents of
mind? The thing to cultivate is the mind of a meditator, which is free from stored
impressions and the play of karma. 

Yoga Sutras 4.7-4.8: 

Actions and Karma 

The previous sutras (4.4-4.6) explained the emergence of mind and

the foundation for its mastery. Here, in the sutras of this section, are
described the nature of actions and karma. 

Three kinds of actions: All actions are one of three kinds: white
(good, useful), black (bad, not useful), and mixed (shades of gray).
The white, black, or mixed actions each bring consequences and
deep impressions in the basement of the mind field. They later arise
and cause further actions in alignment with those impressions.

Breaking the cycle: The significance of understanding these three colorings and
the cycling process is in the next section (4.9-4.12), which talks about the subtler
aspects of the process, and how to break the chain of cycling and recycling. 
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4.7 The actions of yogis are neither white nor black, while they are threefold for
others.
(karma ashukla akrisnam yoginah trividham itaresam)

 karma = actions stemming from the deep impressions of samskaras

 ashukla = not white
 akrisnam = nor black
 yoginah = of a yogi
 trividham = threefold
 itaresam = of the others

Three kinds of actions: All actions are one of three kinds: white (good, useful),
black (bad, not useful), and mixed (shades of gray). All of us have an instinctive
sense of what is white, black, or mixed. The discrimination between these three
comes from the aspect of mind called buddhi.

The colored actions leave deep impressions: This is the important part of these
two sutras in this section. The white, black, or mixed actions each bring
consequences and deep impressions in the basement of the mind field. They later
arise and cause further actions in alignment with those impressions.

For advanced yogis, actions are not colored: If the advanced yogi has
mastered all levels of the inner process (1.2) then he or she is completely resting in
awareness of the true nature of the Self (1.3), and is not identified with the other
thought patterns (1.4). Then these three colorings of white, black, or mixed do not
apply. This can be difficult to understand without glimpses of direct experience.

For others: This ability to avoid coloring is most likely not the condition of those
who are reading this, so the other case is what is important. It means that actions
are white (good, useful), black (bad, not useful), or mixed (shades of gray) for the
majority of aspirants. In the next sutra, it is explained that the fruits from those
actions are stored with corresponding colorings. Thus, when they eventually play
out, they will be colored as black, white, or mixed.

Learning a new habit: While most aspirants have the habit of black, white, or
mixed actions leading to consequences, a new habit can gradually be formed. Recall
that one of the two foundation principles is vairagya, or non-attachment (1.12-
1.16). As non-attachment gradually comes through the many practices, this habit
of coloring with consequences lessens. Gradually, there are fewer consequences or
colorings (kleshas, 1.5, 2.1-2.9), which come from actions.

Breaking the cycle: Descriptions of breaking the cycle will be continued in the
next section (4.9-4.12).

4.8 Those threefold actions result in latent impressions (vasanas) that will later
arise to fruition only corresponding to those impressions.
(tatah tad vipaka anugunanam eva abhivyaktih vasananam)

 tatah = from that, thence

 tad = that, their
 vipaka = fruition
 anugunanam = following, corresponding to, accordingly
 eva = only
  abhivyaktih = manifest
 vasananam = latent potencies, potentials, subliminal imprints

Impressions match the actions: Whether actions are white, black, or mixed, the
resulting deep impressions (vasana) will also be of a similar nature. They too will be
white, black, or mixed.

 White: Actions that are white (good, useful) result in deep impressions that
are also white (good, useful). 
 Black: Actions that are black (bad, not useful) result in deep impressions
that are also black (bad, not useful). 
 Mixed: Actions that are mixed (shades of gray) result in deep impressions
that are also mixed (shades of gray).

When those deep impressions once again arise to the surface, driving further
actions, speech, and thoughts, those too will have similar leanings. They can be
altered through sadhana (spiritual practices) and deciding to follow different
courses of actions. 

Yoga Sutras 4.9-4.12: 

Subconscious Impressions 

Memory and predisposition are in alignment: Because the

process of remembering (smriti) and underlying predispositions
(samskaras) are in alignment, when the right opportunities arise,
those two, once again, begin to play out in the actions in the external
world. It is as if there was no break, no gap, although there was. You
simply pick up where you left off. (4.9)

No beginning to the process predispositions: The will to live is

the primordial out-flowing of the urge to manifest. This eternal process of cause
and effect means that there is also no beginning to the process of deep habit
patterns (samskaras) springing forth into thoughts and actions, and their
subsequent creation of memories and impressions. (4.10)

Impressions leave when the chain leaves: Since the deep impressions or
predispositions are held together by the chain of cause, motive, substratum, and
object, they disappear when these four disappear. (4.11) Recall that this is the very
foundation of Yoga, that when these deep impressions are mastered (1.2), the Seer
or Self rests in its true nature (1.3).

Past and future are in the here and now: All of the characteristics, forms,
memories, deep impressions, etc., exist in the here and now, whether in active or
potential forms. The appearance of past and future comes from the condition, path,
or order in which they are sequenced. (4.12)

4.9 Since memory (smriti) and the deep habit patterns (samskaras) are the same
in appearance, there is an unbroken continuity in the playing out of those traits,
even though there might be a gap in location, time, or state of life.
(jati desha kala vyavahitanam api anantaryam smriti samskarayoh eka rupatvat)

 jati = type of existence, state of life, category of incarnation

 desha = of locality, space, place
 kala = of time, moment, point
  vyavahitanam = being distinct, separated, in between, gap
 api = even, although
 anantaryam = uninterrupted sequence
 smriti = of memory
 samskarayoh = deep impressions, imprints in the unconscious, deepest
habits, subliminal activators, traces
 eka-rupatvat = because of their sameness, similarity (eka = one; rupatvat
= formless)

Memory and predisposition are in alignment: Because the process of

remembering (smriti) and the underlying predispositions (samskaras) are in
alignment, when the right opportunities arise, those two, once again, begin to play
out in the actions in the external world. It is as if there was no break, no gap,
although there was. You simply pick up where you left off.

Feeling of doing something before: It is very common for people to have deja
vu experiences, where it seems like something is familiar, some place, people,
circumstance, or activity. One of the ways this can happen is this process of
memory and samskara matching, and of continuity in the playing out of the actions
(karmas). The circumstances might not literally be the same, but the process of
unfolding karma is unbroken in the way described here, thus leading quite naturally
to the feeling of familiarity.

After your vacation: Imagine that you are working on some project at your job,
but that it is interrupted by a vacation of a few weeks. When you return to work,
you pick up where you left off. Two things were there. First, you had memory
(smriti) of what you were doing, and second, you had a driving force (samskara) in
you to complete the project. Both of these were similar to one another. Although
there was a gap in time (the vacation), the project went on when you returned, just
as if you had not been away.

After an change in your current life: Similarly, imagine that you were working
on some project, such as building a new house, but that your whole life situation
changed. You moved away from that city, went somewhere else, and started over.
When you started to build a new house in that new city, you once again picked up
where you left off, though in a different location and circumstance, and at a later
time. You had a memory of what you were doing, and a predisposition to do it, and
both of these matched one another.

After an incarnation: Similarly, imagine that you were living out certain
predispositions in your life and there were a gap not only of time and location, but
also circumstances and life form or incarnation. In other words, imagine that you
died and were reborn in a new body, at some future time, and in a different place.
You would have memories, though possibly vague or unconscious, and you would
have latent predispositions. You would have both of these, memories and
predispositions, just like with the vacation, or the building of the house.

4.10 There is no beginning to the process of these deep habit patterns

(samskaras), due to the eternal nature of the will to live. 
(tasam anaditvam cha ashisah nityatvat)

 tasam = for these

 anaditvam = no beginning
 cha = and
 ashisah = will to live, desire for life
  nityatvat = eternal, permanent, perpetual

No beginning to the process predispositions: The will to live is the primordial

out-flowing of the urge to manifest. This eternal process of cause and effect means
that there is also no beginning to the process of deep habit patterns (samskaras)
springing forth into thoughts and actions, and their subsequent creation of
memories and impressions (4.9). 

The cycling process of deep impressions, actions, consequences, and storage of

memories is without beginning.

Self-realization is not from regression analysis: Therefore, the approach to

Self-realization is other than tracing back our individual personality development in
some linear regression of cause preceding effect. In some approaches of
psychological examination this might be a valid method, but not in the case of
seeking enlightenment. In spiritual matters, it ultimately provides little fruit to try
to figure out how we got to our present circumstances. It is far better to seek the
direct experience of the eternal core of our being (1.3), regardless of the nature of
the wrappings of false identities (1.4). With the removal of obstacles, that
realization naturally flows (4.3).

4.11 Since the impressions (4.10) are held together by cause, motive, substratum,
and object, they disappear when those deep impressions disappear.
(hetu phala ashraya alambana samgrihitatvat esam abhave tad abhavah)

 hetu = cause
 phala = motive
 ashraya = substratum
 alambana = object resting upon
 samgrihitatvat = held together
 esam = of these
 abhave = on the disappearance of
 tad = them
 abhavah = disappearance

Four parts interact: All of our false identities, attractions, aversions, or fears exist
along with an interplay of the process between four parts. These four hold together
the deep impressions or samskaras described in the last two sutras (4.9, 4.10).
When these four are dissolved, the samskaras also dissolve. The four parts holding
together the samskaras are:

 Cause: One thought leads to another. An action brings a consequence. The

consequence gets stored in memory. It later gets triggered into more active
thoughts and actions. On goes the cycle, over and over. This is the process
of causation.
 Motive: Another part of the process, whether you conceptualize this in
subtle ways, or gross ways, such as brain neurons, is that actions, speech,
and thoughts come from a motivating process. This is somewhat self-
evident; we are all aware of this.
 Substratum: In all of these cases, however you may specifically
conceptualize it, there is the fact that every action, speech, or thought has
some other root entity or process. Again, with a bit of reflection, this is also
self evident.
 Object: In all of these false identities, attractions, aversions, or fears there
are also objects, always, whether they are subtle objects of the mind, or
 their related gross objects of the external world. They are there, and the
interplay with cause, motive, and substratum.

What if the substratum were gone?: Most of the time, we are caught up in the
soup of this concoction of cause, motive, substratum, and objects. However, what if
the substratum of samskaras were not there? Then, what would happen to these?
They would simply not be there for the perception of the yogi. 

Then the cycle is broken: What would then happen to those deep impressions, if
the four part chain of cause, motive, substratum, and object were broken? Then,
the deep impressions would also cease to be repeatedly reinforced, which is what
usually happens in the cycle of actions, consequences, actions, consequences, etc..

Then comes Self-realization: When all of that is set aside (1.2), even for a short
time, the true Self comes shining through (1.3).

4.12 Past and future exist in the present reality, appearing to be different because
of having different characteristics or forms.
(atita anagatam svarupatah asti adhva bhedat dharmanam)

 atita = past
 anagatam = future
 svarupatah = in reality, in its own form
 asti = exist
 adhva = of the paths, conditions
 bhedat = being a difference
 dharmanam = characteristics, forms

Past and future are in the here and now: All of the characteristics, forms,
memories, deep impressions, etc., exist in the here and now, whether in active or
potential forms. The appearance of past and future comes from the condition, path,
or order in which they are sequenced. 

Arranging your photo album: Imagine that you have a huge box of photographs
of people in a small community or extended family. Imagine that there are also
photographs of numerous places. Now, imagine that you arranged all of these in a
photo album, along with written captions. The way you arranged the photo album,
and the words you chose for the captions would determine the nature of the past,
as well as of the future. It is all a matter of arranging the here and now photo
album. This is the way the mind sorts its memories and projects its perception of
the future. To experience the absolute reality, Self, or center of consciousness, is to
break the chain of identity with the whole process of photo album building.

Yoga Sutras 4.13-4.14: 

Objects and the Three Gunas 

All impressions manifest from the three gunas: All of the

subconscious mental impressions discussed in the last section (4.9-
4.12) are made of the same stuff. There is no more straightforward,
simple English way to say it. All of these subconscious mental
impressions manifest from the three primal elements or gunas.
(4.13)
Characteristics appear as one unit: The three gunas (4.13) all manifest
together, and the result is the appearance of a single object, rather than seeing the
parts which make up the whole. Only the composite is seen, not the components.
(4.14)

Little to know, as the gunas recede: The subconscious impressions (which are
all constructed from these three gunas) are all witnessed by pure consciousness
or purusha (4.18). In these extremely subtle experiences or realizations, one
comes to see that there is really very little to know (4.31), and gradually the three
gunas recede back into the prakriti from which they arose, along with the
realization of liberation or kaivalya (4.34).

4.13 Whether these ever-present characteristics or forms are manifest or subtle,

they are composed of the primary elements called the three gunas.
(te vyakta suksmah guna atmanah)

 te = they, these
 vyakta = manifest
 suksmah = subtle
 guna = elements, prime qualities, constituents, attributes; (three gunas of
sattvas, rajas, tamas)
 atmanah = the nature of, composed of

The photos are all made of ink: In the last section (4.9-4.12), the nature of the
subconscious impressions was described, including a statement that past and future
exist in the present reality, although appearing to be different because of having
different characteristics or forms. The metaphor of a photo album (4.12) was used
to describe how both past and future were like the photos all being in the here and
now photo album. However, in this current sutra (4.13), a new comment is being
added. That is, all of these different photos, whether appearing to be past or future,
and regardless of characteristics or form, are all made entirely of ink, and nothing
but ink (Remember, this is a metaphor, and we are ignoring the fact that the ink is
on paper). In addition, the ink in all of the photos is only of three primary colors
(blue, yellow, red) and these create the appearance of different photos by virtue of
the different shapes in which the ink is formed.

All mental impressions are made of gunas: In the case of the mental
impressions, all of the thought patterns (4.9-4.12) in the chitta (1.2) are made of
the same stuff, just as the photos are all made of ink. The nature of the stuff of
which the thought impressions are made, are called gunas, and are metaphorically
like the three primary colors (blue, yellow, red), which make up all of the photos.
The three gunas are sattvas, rajas, and tamas.

Three gunas: The three aspects or elements (gunas) of prakriti (the subtlest

primordial matter or primary constituent) are rajas, sattvas, and tamas:

Sattvas: The aspect of the subtlest primordial matter (prakriti), which has the
nature of existence, light, illumination, sentience, harmony, or clearing.

Rajas: The aspect of prakriti, which has the nature of activity, motion, energy,
movement, or changing.

Tamas: The aspect of prakriti, which has the nature of stability, stasis, darkness,
dullness, heaviness, insentience, obstructing, and veiling.
Equilibrium between the gunas: When there is perfect equilibrium between the
three gunas, there is no manifestation of the universe. It is only when there are
fluctuations or modifications (vikaras or vikritis) among them that there begins to
be manifestation.

Gunas are at all levels, including the subtlest: The principle of the three gunas
operate at all levels. For example, one might eat sattvic (light) food, rajasic (spicy)
food, or tamasic (heavy) food, which will lead to a sattvic (clear) state of mind, a
rajasic (restless) state of mind, or a tamasic (lethargic) state of mind. However,
this sutra (4.13) relates mostly to the subtlest operation of the three gunas, which
is to say that the subtlest, subconscious impressions are all entirely constituted
of only these three gunas.

The same core process of discrimination: Because of the veiling process of

ignorance or avidya (2.5), we do not usually see things as they are. We see only
the composite, which is a combination of the underlying parts, like the photo
metaphor above. This principle was also described in relation to gross thoughts and
how impressions, words, and meaning combined to form the appearance of a whole
(1.42). At both that grosser level and the subtlest level (the subject of these
current sutras) the core process is the same, and that is discrimination (2.26-2.29).
We separate this from that so that the underlying truth or reality can be seen.
Ultimately comes the discrimination between the seer and all forms of seen objects.
(1.3, 4.26)

Little to know, as the gunas recede: The subconscious impressions are made of
the three gunas of prakriti, and are all witnessed by pure consciousness
or purusha (4.18). In these extremely subtle experiences or realizations, one
comes to see that there is really very little to know (4.31), and gradually the three
gunas recede back into the prakriti from which they arose, along with the
realization of liberation or kaivalya (4.34).

4.14 The characteristics of an object appear as a single unit, as they manifested

uniformly from the underlying elements.
(parinama ekatvat vastu tattvam)

 parinama = of change, transformation, result, consequence, mutative effect,

alteration
 ekatvat = due to oneness, uniformity, sameness, coordinated
 vastu = a reality, real object, existent
 tattvam = essence, reality, that-ness

Characteristics appear as one unit: The three gunas (4.13) all manifest
together, and the result is the appearance of a single object, rather than seeing the
parts which make up the whole. Only the composite is seen, not the three
components.

The inks appear as one picture: In the metaphor of a photo being a combination
of three colors of ink (4.13), this sutra is making note of the fact that when they
combine, there appears to our awareness only the one photo. The object in the
photo is taken to be a single object, while the underlying nature of the components
is obscured or not seen.

Seeing past the subtlest veil: When we come to see that one hundred percent of
the objects blocking the realization of the Self (1.4) are constructed only through
the interplay of the gunas, a very deep simplicity is seen in the process of Self-
realization. To become free from identity with the three gunas brings freedom from
all of their manifestations. Here, in this final chapter we are not just talking about
non-attachment of the grosser objects, such as food, money, or relationships, or
even subtle realm objects (1.15), but of the very finest forms of non-attachment
and transcendence of the subtlest building blocks of the mind and reality (1.16). 

Yoga Sutras 4.15-4.17: 

Mind Perceiving Objects 

Minds perceive differently: Although the same objects may be

perceived by different minds, they are perceived in different ways,
because those minds manifested differently. (4.15)

Objects are independent of minds: However, the object itself

does not depend on any one mind, for if it did, then what would
happen to the object if it were not being experienced by that mind?
(4.16)

The coloring of mind determines perception: Objects are either known or not
known according to the way in which the coloring of that object falls on the coloring
of the mind observing it. In other words, it is the coloring of one's own mind that
determines perception. (4.17)

Reduce coloring to see clearly: In the previous sutras (4.13-4.14) the very
subtle building blocks (gunas) of the subconscious mental impressions are dealt
with. Even these most subtle elements, like the more surface thought patterns, are
subject to the same principle and practice of uncoloring (aklishta) the colored
(klishta) thought patterns (1.5-1.11). This process of uncoloring is a core principle
of the science of Yoga and has been described throughout the Yoga Sutra.
(1.5, 2.1-2.9, 2.10-2.11, 2.12-2.13)

4.15 Although the same objects may be perceived by different minds, they are
perceived in different ways, because those minds manifested differently.
(vastu samye chitta bhedat tayoh vibhaktah panthah)

 vastu = a reality, real object, existent

 samye = sameness
 chitta = minds, of the consciousness of the mind-field
 bhedat = diversity, difference
 tayoh = their, of the two
 vibhaktah = separation, division
 panthah = paths, levels of being, ways of perceiving

Think of meditating on a flower: Imagine that four people are sitting together,
meditating on the same object, a flower, for example. One person is meditating on
the beauty of the flower. A second person is meditating on the molecular structure
of the flower. A third person is meditating on the subtle essence of light that forms
the flower. A fifth fourth is meditating on the primal elements, the gunas, out of
which the flower manifested. 
The flower is the same, while the minds differ: In this example, it is not the
flower which has changed. Rather, it is the nature of the four different minds that
determines the way the flower is experienced. Each of the four minds in this
example are operating from progressively deeper levels of being, and thus, the
object perceived is experienced at its different levels of manifestation.

4.16 However, the object itself does not depend on any one mind, for if it did, then
what would happen to the object if it were not being experienced by that mind?
(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)

 na = not
 cha = and
 eka = one, single
 chitta = mind, of the consciousness of the mind-field
 tantram = dependent
 ched = if
 vastu = a reality, real object, existent
 tat = that
 apramanakam = not cognized
 tada = then
 kim = what
 syat = exists, becomes

The flower does not depend on a mind: The flower that was used as an object
of meditation in the last sutra (4.15), is not dependent on any one mind. The
significance of this sutra is that in the last section (4.13-4.14) explained that the
characteristics of an object manifest from the gunas (4.13), and that, although they
manifest through many levels, they appear as a single unit. Because of that fact, it
can sound like the nature of the object is necessarily dependent on the person
doing the observing. This current sutra clarifies the practical point that the object is
independent. (Philosophers might have metaphysical debates about this point, but
Yoga focuses on the practical path of going beyond the levels of reality, so as to
experience the eternal center.)

4.17 Objects are either known or not known according to the way in which the
coloring of that object falls on the coloring of the mind observing it.
(tad uparaga apeksitvat chittasya vastu jnata ajnatam)

 tad = that, these, thereby

 uparaga = coloring, conditioning, reflection
 apeksitvat = due to need
 chittasya = of the mind, of the consciousness of the mind-field
 vastu = a reality, real object, existent
 jnata = known
 ajnatam = unknown

The coloring of mind determines perception: Objects are either known or not
known according to the way in which the coloring of that object falls on the coloring
of the mind observing it. In other words, it is the coloring of one's own mind that
determines perception.

Reduce coloring to see clearly: In the previous section (4.13-4.14) the very
subtle building blocks (gunas) of the subconscious mental impressions are dealt
with. Even these most subtle elements, like the more surface thought patterns, are
subject to the same principle and practice of uncoloring (aklishta) the colored
(klishta) thought patterns (1.5-1.11). This process of uncoloring is a core principle
of the science of Yoga and has been described throughout the Yoga Sutra.
(1.5, 2.1-2.9, 2.10-2.11, 2.12-2.13)

Yoga Sutras 4.18-4.21: 

Illumination of the Mind 

Consciousness is aware of the mind: The activities of the mind

are always known by the pure consciousness (purusha), because that
pure consciousness is superior to, support of, and master over the
mind. (4.18)

Mind is not self-illuminating: That mind is not self-illuminating, as

it is the object of knowledge and perception by the pure
consciousness (4.19). Nor can both the mind and the illuminating
process be cognized simultaneously (4.20). If one mind were illuminated by
another, as its master, then there would be an endless and absurd progression of
cognitions, as well as confusion (4.21).

Seeking consciousness alone: The well known phrase mind over matter is true
because, in a sense, mind is matter, in that all of its activities are composed of the
primal elements (the gunas of prakriti) (4.13-4.14). Mind appears to have its own
life solely because of the pure consciousness (purusha), which permeates it. Since
the mind is not self-illuminating, the Yogi seeks only to have the direct experience
of the pure consciousness. The very foundation of Yoga explains that Yoga is the
mastery of the modifications of the mind field (1.2), and that once this has
occurred, the Seer or Self rests in its true nature (1.3).

4.18 The activities of the mind are always known by the pure consciousness,
because that pure consciousness is superior to, support of, and master over the
mind.
(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat)

 sada = always
 jnatah = are known
 chitta = of the mind, of the consciousness of the mind-field
 vrittayah = operations, activities, fluctuations, modifications, changes, or
various forms of the mind-field
 tat = their, that
 prabhu = master, superior, support of
 purusasya = pure consciousness
 aparinamitvat = changelessness, immutable

Consciousness is witness of the mind: The activities of the mind are always
known by the pure consciousness, because that pure consciousness is superior to,
support of, and master over the mind

4.19 That mind is not self-illuminating, as it is the object of knowledge and

perception by the pure consciousness.
(na tat svabhasam drishyatvat)

 na = is not
 tat = it
 svabhasam = self illuminating (sva = own; abhasa = illumination)
  drishyatvat = knowability

Mind is not self-illuminating: Mind is not self illuming because it is made

of stuff (the three gunas), just like the photos are made of ink (of three kinds).
Mind is made of the three gunas (4.13), and is not, in itself, consciousness. Rather,
consciousness (purusha) operates through the mind.

Mind is witnessed by consciousness: When the consciousness (purusha)

operates through the mind, it is also witness of the mind.

Mind is the object being witnessed: When consciousness (purusha) is

witnessing the mind, the mind is the object being witnessed. This is a key point
here, so that this is not mere philosophy, but a practical part of the subtlest
meditation processes. At some point, the mind itself is seen as an object of
observation to be set aside with non-attachment, just like the many surface level
thought patterns of daily life are set aside in the earlier or grosser stages of
meditation. Now, the instrument of thinking itself is being seen and transcended in
the pursuit of the direct experience of pure consciousness.

4.20 Nor can both the mind and the illuminating process be cognized
simultaneously.
(eka-samaye cha ubhaye anavadharanam)

 eka-samaye = at the same time, simultaneously (eka = one; samaye =

time, condition)
 cha = and, nor
 ubhaye = both
 anavadharanam = cannot be cognized

Awareness of mind and witness don't coexist: It is not possible to be aware of

an object in the mind field at the same time there is awareness of one's true nature
as the illuminator of the mind.

4.21 If one mind were illumined by another, as its master, then there would be an
endless and absurd progression of cognitions, as well as confusion.
(chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha)

 chitta = of the mind, of the consciousness of the mind-field

 antara = another
 drishye = seen, perceived
 buddhi-buddheh = knower of knowledge, perceiver of perception
 atiprasangah = endless, abundance, ad infinitum
 smriti = memory, remembering
 sankarah = confusion
 cha = and

There is no endless chain of minds: If one mind were illumined by another, as

its master, then there would be an endless and absurd progression of cognitions, as
well as confusion.
The Yogi seeks only pure consciousness: Since the mind is not self-
illuminating, and there is not endless chain of minds, the Yogi seeks only to have
the direct experience of the pure consciousness or purusha (1.3). 

Yoga Sutras 4.22-4.26: 

Buddhi, Discrimination,
and Liberation 

The nature of discrimination: The finest aspect of mind and

individuality is like the reflection in a mirror. It is there, yet not
there; you can see it, but you cannot grasp it. Discrimination has
been introduced as the means of Self-realization (2.26-2.29, 3.4-
3.6), and in earlier sutras has been applied to gross and subtle levels
of reality and mind.

The finest discrimination: Here, in this section, the highest, or

final stage of that discrimination is described. It is the discrimination between the
finest aspect of mind and individuality, and pure consciousness (4.26).

4.22 When the unchanging consciousness appears to take on the shape of that
finest aspect of mind-field (4.18), then the experience of one's own cognition
process is possible. 
(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)

 chitteh = of the mind, of the consciousness of the mind-field

 apratisamkramayah = unchanging, not moving
 tad = that
 akara = form
 apattau = assumed, transformed into, reflection
 sva = own
 buddhi = knowing, knower
 samvedanam = knows, identifies, experience

Like the reflection on a mirror: Think of the reflection on a mirror. There

appears to be something there but try as you will, you cannot physically grasp the
objects that appear in the mirror. They are there, yet are not there. However, by
virtue of that reflection you are able to know, to experience. It is somewhat like
that with consciousness, or purusha. It provides the light or life force so that the
subtlest aspect of mind-stuff can operate, yet like with the mirror, it cannot itself be
grasped and is unchanging. It is as if the consciousness, though unchanged, wraps
itself around the subtle object called mind, and, in turn, all of the objects of the
mind. This has been described in the beginning of the Yoga Sutras as the essential
obstacle to be transcended, or disidentified with. (1.4).

The tool must be set aside: By realizing the extremely subtle nature of how the
consciousness allows the mind-field to be active, it is evident that to know the
absolute, unchanging Truth or Reality, one must let go of even this finest
instrument. Through that letting go, the experience of the unchanging, eternal
consciousness is there, standing alone, and this is the experience of Self-
realization. It is the meaning of resting in one's True nature that is introduced in
the beginning of the Yoga Sutras (1.3).
4.23 Therefore, the mind field, which is colored by both seer and seen, has the
potential to perceive any and all objects.
(drastri drisya uparaktam chittam sarva artham)

 drastri = seer
 drisya = seen
 uparaktam = colored
 chittam = of the mind, of the consciousness of the mind-field
 sarva = any, all
 artham = objects

Seer can perceive anything: By virtue of the fact that both the seer and the
objects seen reflect in the same field of mind (4.22), the seer then has the potential
capacity to perceive any and all of the possible objects.

It is all set aside: However, understanding how the whole process of mind works,
including the way the seer sees the seen (2.17), and the nature of the colorings of
kleshas (1.5, 2.3), all of these objects are set aside in a spirit of non-attachment
(1.15, 1.16) so that there can be liberation (4.25, 4.26).

4.24 That mind field, though filled with countless impressions, exists for the benefit
of another witnessing consciousness, as the mind field is operating only in
combination with those impressions.
(tad asankheya vasanabhih chittam api parartham samhatya karitvat)

 tad = that
 asankheya = countless
 vasanabhih = latent potencies, potentials, subliminal imprints, impressions
 chittam = of the mind, of the consciousness of the mind-field
 api = though, also
 parartham = for another
 samhatya = in combination with
 karitvat = action

Like electricity and a computer: Consciousness and a computer system work

somewhat similarly. A computer system has many different parts, but each one of
them has electricity flowing through it to varying degrees. There is information
presented visually through the monitor, and this comes from electricity. There is
sound coming out the speakers and this is also coming from electricity. When we
ask what is at the heart of the computer, we answer that it is the microchip, even
though many of us do not know what a microchip looks like. But there is something
subtler than the microchip, and that is the electricity that is allowing the microchip
to operate.

Similarly, this sutra is pointing out that however subtle we go in our exploration of
the depths of the mind, that mind itself gets its life force from pure consciousness,
like the electricity and the computer. This pure consciousness is the Reality that we
want to experience, unalloyed even by the subtlest aspect of mental process. (No
metaphor is perfect, so it is important to note that while the computer operates for
the external user, it is the other way around with consciousness. The mind field
operates for the benefit of the consciousness.)

4.25 For one who has experienced this distinction between seer and this subtlest
mind, the false identities and even the curiosity about the nature of one's own self
come to an end.
(vishesa darshinah atma bhava bhavana vinivrittih)

 vishesa = distinction
 darshinah = of one who sees
 atma = Self
 bhava = in the nature of, in relation to
 bhavana = projection, feeling, reflection
 vinivrittih = complete cessation

The questions evaporate in understanding: All of the questions of life

eventually boil down to only a few, such as: Who am I? Where did I come from?
Why am I here? Where am I going? After the yogi has explored the many currents
and cross currents of the gross and subtle mind, there comes the realization of the
separateness from all of these levels and pure consciousness. It is then, that all of
these questions cease. It is not a case that they are analytically answered in logical
words. Rather, the questions are resolved; they simply evaporate in understanding.

4.26 Then the mind is inclined towards the highest discrimination, and gravitates
towards absolute liberation between seer and seen.
(tada viveka nimnam kaivalya pragbharam chittam)

 tada = then
 viveka = discrimination, discernment
 nimnam = incline towards
 kaivalya = liberation, independence from
 pragbharam = gravitate towards
 chittam = of the mind, of the consciousness of the mind-field

The final inclination: When even the subtlest questions of life subside (4.25),
there is only one direction left to go, and that is towards the realization of the
absolute reality that is beyond. This is not a case of a lethargic mind having no
question about the meaning of life; such a mind has not even entered the path of
Self-realization. Rather, it comes from having questioned, explored, searched, and
longed, through the gross, subtle, and causal levels, until finally, the point of the
final discrimination (2.26-2.29) stands in front of the seeker.
 

Yoga Sutras 4.29-4.30: 

Perpetual Enlightenment 

Letting go of omniscience brings the highest: When there is no

longer any interest even in omniscience, there comes the samadhi
that brings an abundance of virtues like a rain cloud brings rain,
which is called dharma-meghah samadhi (4.29).

The end of the colorings: After that dharma-meghah samadhi, the

colorings of the kleshas and the karmas are removed (4.30). The
uncoloring of thoughts was described earlier in chapter 4 (4.17), as
well as other places throughout the Yoga Sutras (1.5, 2.1-2.9, 2.10-2.11, 2.12-
2.13). Now, finally, this core principle and practice of Yoga, that of uncoloring
(aklishta) the colored (klishta) thought patterns come to its end.

4.29 When there is no longer any interest even in omniscience, that discrimination
allows the samadhi, which brings an abundance of virtues like a rain cloud brings
rain.
(prasankhyane api akusidasya sarvatha viveka khyateh dharma-meghah samadhih)
  prasankhyane = highest knowledge, omniscience
 api = even
 akusidasya = having no interest remaining
 sarvatha = constant, in every way, always
 viveka-khyateh = discriminative knowledge (viveka = discriminative,
discernment; khyateh = knowledge, correct cognition, clarity, awareness)
 dharma-meghah= rain cloud of virtues (dharma = form, quality, virtues;
meghah = cloud)
 samadhih = deep absorption of meditation, entasy

Letting go of omniscience: There finally comes a point where discrimination has

so thoroughly set aside all which is not Self that even the interest in omniscience is
seen as only relatively real and not worthy of pursuit.

Then comes the highest virtues: From that non-attachment to omniscience

there comes the samadhi that brings an abundance of virtues like a rain cloud
brings rain. The Self may have been glimpsed before, but the colorings of the deep
impressions were still there. Now even those have been transcended.

4.30 After that dharma-meghah samadhi, the colorings of the kleshas and the
karmas are removed.
(tatah klesha karma nivrittih)

 tatah = thereafter
 klesha = colored, painful, afflicted, impure
 karma = actions stemming from the deep impressions of samskaras
 nivrittih = cease, discontinue, remove

Burning the seeds of karma: This is the final dealing with the colorings
(kleshas). First, the mind was stabilized (1.33-1.39). Then these colorings were
reduced in their gross form (2.1-2.9), then they were dealt with in their subtle
forms (2.10-2.11, 2.12-2.25). These kleshas (colorings) moved through four stages
(2.4) of active, separated, attenuated, and then were reduced to seed form. Now,
those seeds are parched, so as to not be able to grow again.

Resting in your True nature: First, there were glimpses of Truth, which had the
effect of negating the obstacles (1.50). After a great deal of sadhana (spiritual
practices), there came a temporary discriminative enlightenment that was
accompanied by breaches (4.27-4.28). Now, with the neutralizing of the colorings
of the samskaras that cause karma, the realization is finally firm of ground. The
yogi rests in the True nature of the Self (1.3).

Yoga Sutra 4.31: 

Knowables Become Few 

Seeing there is little to know: After the journey of self-exploration

through the gross and subtle levels of our being, there comes a point
of realizing that there is really little to know. Everything we know,
every object we perceive is seen to have arisen by the veiling
process that covers over some subtler object. 

There never was much to know: The yogi comes to see that, not
only is there little more to know after having tread this journey,
there was, in fact, little to know in the first place. The construction of our being was
not so complicated after all.

This simplicity is inspiring: The recognition of this simplicity can be very

inspiring for the sadhaka (one who treads the path of sadhana, spiritual practices).
It gives a comforting reassurance that, while this world of names and forms
appears to be vast, with many, many things to learn, there is an underlying
simplicity. Enlightenment or Self-realization is not so far away; there is little to
know. 

Great ones say it is close: All of the great teachers have said this throughout
human history, in one voice, that the goal of the journey is not so far away. The
path may not be easy, but it is seen to be simple. As Swami Rama has said, "You
really do not need to know many things, but you definitely need to practice what
you know."

4.31 Then, by the removal of those veils of imperfection, there comes the
experience of the infinite, and the realization that there is almost nothing to be
known.
(tada sarva avarana mala apetasya jnanasya anantyat jneyam alpam)

 tada = then
 sarva = all
 avarana = veils, coverings
 mala = imperfections
 apetasya = removed
 jnanasya = knowledge
 anantyat = infinite
 jneyam = to be known
 alpam = little, almost nothing

By the removal of karma comes the infinite: Then, by the removal of those
veils of imperfection or karma (4.30), there comes the experience of the infinite,
and the realization that there is almost nothing to be known.

Integrating direct experience: When those veils are only temporarily removed
or set aside, the process of purifying continues, recalling that instructions were
even given on how to deal with breaches in enlightenment (4.27-4.28):

1. Experience of the infinite: First comes the direct experience of the

infinite. It might be only a glimpse, but even that glimpse may qualitatively
reveal the height of Truth (1.3).
2. Then comes knowledge: One of the results of that direct experience is the
knowledge of the simplicity of things, that there really is little to know.
3. Then keep purifying: After that realization, we then continue with renewed
conviction the process of removing karma, etc.
4. Karma is removed: Finally, all karma is removed through the coming of
the rain cloud of virtues described in the previous sutra (4.30).

The joy of seeing there is little to know: The realization that there is little to
know is deliciously amusing, amazing, wonderful, and filled with joy. To see that
there never was so much to know is seen to be quite hilarious. These insights come
because of seeing the nature of the gunas (4.13-4.14), the way the subtle mind
operates (4.15-4.17, 4.18-4.21), and realizing the higher discrimination (4.22-
4.26).

Sutras 4.32-4.34: 
Gunas and Liberation
or Kaivalya 

Gunas recede into their cause: Also resulting from that dharma-
meghah samadhi (4.29), the three primary elements or gunas (4.13-
4.14) will have fulfilled their purpose, cease to transform into further
transformations, and recede back into their essence. (4.32)

Breaking the pattern of time, space, and causation: The

sequencing process of moments and impressions corresponds to the
moments of time, and is apprehended at the end point of the
sequence. (4.33)

Consciousness in its true nature: When the primary elements (gunas) involve,
or resolve themselves back into that out of which they emerged, there comes
liberation, wherein the power of pure consciousness (purusha) becomes established
in its true nature. (4.34)

4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary
elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform
into further transformations, and recede back into their essence.
(tatah kritarthanam parinama krama samaptih gunanam)

 tatah = then, by that

 krita = fulfilled
 arthanam = purpose
 parinama = transition, transformation, of change, result, consequence,
mutative effect, alteration (2.15, 3.9-3.16)
 krama = sequence, succession, order (3.15)
 samaptih = terminate, end
 gunanam = elements, prime qualities, constituents, attributes; (three gunas
of sattvas, rajas, tamas)

The gunas cease transformations: Also resulting from the dharma-meghah

samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled
their purpose, cease to transform into further transformations, and recede back into
their essence.

Discarding the cause for pain: The interplay of the three gunas were earlier seen
to be the cause for pain (2.15), and sadhana was done so as to discard this pain
before it comes (2.16).

The end of the transitions: The coming of the dharma-meghah samadhi also
brings to an end the need for the three subtle transitions previously discussed (3.9-
3.16).

4.33 The sequencing process of moments and impressions corresponds to the

moments of time, and is apprehended at the end point of the sequence.
(ksana pratiyogi parinama aparanta nigrahyah kramah)
  ksana = moments
 pratiyogi = uninterrupted succession
 parinama = transition, transformation, of change, result, consequence,
mutative effect, alteration
 aparanta = end point, at the end
 nigrahyah = recognizable, apprehensible, comprehensible
 kramah = succession, process, course, order, series

Time, frames, and movies: We are all familiar with the phrases "beginning of
time" and "end of time." Here, in this sutra, time is being described as the
uninterrupted sequence or order of the many impressions in the field of mind. It is
this sequencing that brings the appearance of time. Think of a reel of movie film.
You can hold it, and all of the frames in your hand, at one moment of time, and
yet, when you play the movie through a projector, you create the appearance of
time. It is because of the sequencing of the frames, one after the other, that there
appears to be time.

Experience is at the end of the sequence: The "Aha!" moment of understanding

a sequence of moments, impressions, or frames comes at the end of the sequence.
Recall that great emphasis is placed on these transition moments in sutras (3.9-
3.16). When you can see these moments at the end of the sequence, you come to
understand the transformation process itself, and can see beyond the avidya or
ignorance (2.5) that veils (1.4) the true self (1.3). 

Break the pattern of sequencing to transcend time: Most of the time, we are
caught up in time, identified with those thought patterns (1.4), whether gross or
subtle in nature. Now, in these last few sutras, all of those patterns have been
reduced to their primal reality, that of the three gunas. If you break the identity
with the patterns, and the sequencing process, then you break the process of time,
space, and causation.

4.34 When those primary elements involve, or resolve themselves back into that
out of which they emerged, there comes liberation, wherein the power of pure
consciousness becomes established in its true nature.
(purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va
chiti shaktih iti)

 purusha = pure consciousness, Self

 artha = purpose, meaning
 sunyanam = devoid
 gunanam = elements, prime qualities, constituents, attributes; (three gunas
of sattvas, rajas, tamas)
 pratiprasavah = involution, resolve, recede
 kaivalyam = absolute freedom, liberation, enlightenment (2.25)
 svarupa = own form
 pratistha = established
 va = or
 chiti = consciousness
 shaktih = power
 iti = the end, finis (to denote the end of the teachings)

When the gunas involve, liberation is realized: When those primary elements
or gunas (4.32) involve, or resolve themselves back into that out of which they
emerged, there comes liberation, wherein the power of pure consciousness
(purusha) becomes established in its true nature (1.3).
The enlightened Yogi: Such an enlightened Yogi is purely spontaneous, with no
actions whatsoever being motivated by the inner drives of samskaras and karma.
One hundred percent of actions are from the here-and-now response to the needs
of the moment, in relation to the service of other beings. This is easy for such a
yogi, as there is no I and no other; it is all a constant flow of pure, undivided
consciousness (purusha), that only seems to play, here, there, and everywhere.