|
עמוד 4 מ 4
Book IV : Liberation (Kaivalya Pada)
-
Supernatural powers may be obtained either through birth, or by using drugs, or through (sacred) chants (mantra), or by ascetic disciplines (tapas), or from the superconscious state (samadhi).
-
Change from one class to another comes from the inflow of nature.
-
Deeds are not the actual cause of this change, but they break the obstacles holding back the flow of nature just as a farmer can open an irrigation gate allowing the water to flow through.
-
Mindstuff (chittam) is created from the material of self-consciousness (asmita). [Requires commentary.]
-
The multiple activities of the numerous created minds are controlled by the original mind.
-
Only the mind attained through meditation is free from desires.
-
The actions (karma) of yogis are neither pure nor dark; for others they are either pure, pure and dark, or dark.
-
From the storehouse of drives (karmas) only those tendencies arise which are able to bear fruit.
-
There is a consecutiveness between memory and subconscious impressions (samsara), which are not different, although separated by class, space, and time.
-
These impressions have no beginning since desires are eternal.
-
All these impressions are hold together by cause (the afflictions and their results [refer to Book II:3]), effect (experiences of pleasure and pain [refer to Book II:13]),substratum (the mind itself which "supports" the impressions), and object (the sense-objects which give rise to the impressions); in the absence of these the impressions are destroyed.
-
Objects retain their essential nature, but there is a change in qualities from past to future.
-
The qualities are either manifested or subtle, being of the nature of the three material modes.
-
Because of the unity of changes in the gunas, there is unity in all objects.
-
Objects remain the same although perceived differently by different minds.
-
And an object cannot be said to be dependent on a single mind, since in the absence of that mind what would then happen to the object?
-
An object is either known or unknown to the mind according as the mind is affected or not affected by its coloring.
-
Because Purusha - the master of mind - is not affected, all modes of mind are always known to it.
-
Mind is not self-luminous because it is knowable.
-
And it is not possible for the mind to perceive both itself and sense-objects at the same time.
-
If part of the mind was knowable by another part then that part would be knowable by a third part and so on, which would result in a confusion of memories.
-
The Purusha, although itself changeless, is reflected in the understanding mind which thereby takes the form of the pure intelligence of Purusha.
-
The mind colored by the Seer (Purusha) and the seen is able to understand all the objective universe.
-
Although equipped and variegated with innumerable tendencies and impressions, the mind exists for the sake of another (ie. the Purusha) because it operates in association.
-
For one with subtle perception the (false idea of the ) identity of mind and Purusha completely ceases.
-
Surely at that time the mind of one with such discriminative knowledge becomes serene and directed towards liberation (kaivalya).
-
The other thoughts that arise in the intervals of that mind are from the subconscious impressions (samsaras).
-
The removal of these is in the same manner as described for the afflictions. [Refer to Book II:10]
-
When one is free from desire for any fruit even in the state of highest illumination, then from constant and continuous knowledge comes that state of consciousness called "the cloud of virtue" (dharmameghah samadhi).
-
From that comes the cessation of the afflictions and the fruits of works.
-
And at that time because of the infiniteness of the knowledge of that mind free of all coverings from the afflictions, the knowable universe appears small.
-
Then, having fulfilled their purpose, the successive modes of material nature (gunas) comes to an end.
-
The succession of changes consists of an uninterrupted sequence of moments which are recognized as distinct at the end (of a series) of changes.
-
Liberation (kaivalya) is when the three modes of material nature, no longer needed for the sake of Purusha, are resolved into their original state (Prakriti), or when the energy of consciousness is established in its own nature. [Refer to Book I:3]
|
|
עידכון אחרון ( 25.09.2006 )
|
