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Book IV - Kaivalya Pada (On Isolation)
  1. Perfections are born due to birth, drugs, mantra, austerity, or samadhi.
    janma-osadhi-mantra-tapah-samadhi-jah siddayah

  2. From the flooding of prakrti, arises parinama into other births.
    jati-antara-parinama prakrty-apurat

  3. Hence, [those things that] make distinct the limitations of these manifestations are the instrumental cause, not the initiator, as in the case of the farmer (who does not initiate the flow of water but directs it through the use of barriers).
    nimittam aprayokakam prakrtinam varana-bhedas tu tatah ksetrikavat

  4. The fabricating minds arise only from I-am-ness.
    nirmana-cittani asmita-matrat

  5. The initiator is the only mind among many that is distinct from activity.
    pravrtti-bhede prayojakam cittam ekam anekesam

  6. There, what is born of meitation is without residue.
    tatra dhyana-jam anasayam

  7. The action of a yogin is neither black nor white; that of others is threeflold.
    karma-asukla-akrsnam yoginas trividham itaresam

  8. Hence, the manifestation of habit patterns thus correspond to the fruition of that (karma).
    tatas tad-vipaka-anugunanam eva abhivyaktir vasananam

  9. because memory and samskaras are of one form, there is a link even among births, places, and times that are concealed.
    jati-desa-kala-vyavahitanam apy antantaryam smrti-samskararayor eka rupatvat

  10. And there is no beginning of these due to the perpetuity of desire.
    tasam anaditvam ca asiso nityatvat

  11. because they are held together by causes, results, correspondences, and supports, when these (go into) nonbeing, (there is the) nonbeing of them (samskaras).
    hetu-phala-asraya-alambanaih samgrhitatvad esam abhave tad abhavah

  12. In there own form, the past and future exists, due to distinctions between paths of dharmas.
    atita-anagatam svarupato asty adhva-bhedad dharmanam

  13. These have manifest and subtle guna natures.
    te vyakta-suksmah guna-atmanah

  14. From the uniformity of its purinama, there is the "thatness" of an object.
    parinama-ekatvad vastu-tattvam

  15. In the sameness of an object, because of its distinctness from the mind, there is a separate path of each.
    vasdtu-samye citta-bhedat tayor vibhaktah panthah

  16. An object does not depend on one mind; there is no proof of this: how could it be?
    na ca eka-citta-tantram vastu tad-apramanakam tada kim syat

  17. An object of the mind is known or not known due to the anticipation that colors it (the mind).
    tad-uparaga-apeksitvac cittasya vastu jnana-ajnatam

  18. The fluctuations of the mind are always known due to the changelessness of their master, purusa.
    sada jnanatas citta-vrttayas tat-prabhoh purusasya aparinamitvat

  19. There is no self-luminosity of that (citta-vrtti) because of the nature of the seen.
    na tat-svabhasam drsyatvat

  20. In one circumstance, there is no discernment of both (vrtti and purusa together).
    eka-samaye ca ubhaya-anavadharanam

  21. In trying to see another higher mind there is an overstretching of the intellect from the intellect and a confusion of memory.
    citta-anataradrsye buddhi-buddher atiprasangah smrti-samskaras ca

  22. Due to the nonmixing of higher awareness, entering into that form is [in fact] the perception of one's own intellect.
    citer apratisamkramayas tad-akara-apattau svabuddhi-samvedanam

  23. All purposes [are known due to] the mind being tinted with seer and seen.
    drastr-drsya-aparaktam cittam sarva-artham

  24. From action having been done conjoinly for the purpose of another, it is speckled with innumerable habit patterns.
    tad-asamkhyeya-vasanabhis-citram api para-artham samhatya karitvat

  25. The one who sees the distinction discontinues the cultivation of self-becoming.
    visesa-darsina atma-bhava-bhavana-vinivrttih

  26. Then, inclined toward discrimination, the mind has a propensity for kaivalyam.
    tada viveka-mainam kaivalya-pragbharam cittam

  27. In the intervening spaces of that, there are other intentions, due to samskaras.
    tac-chidresu pratyaya-antarani samskarebhyah

  28. The cessation of them is said to be like that of the afflictions.
    hanam esam klesavad uktam

  29. Indeed, in [that state] reflection, for the one who has discriminative discernment and always takes no interest, there is the cloud of dharma-megah samadhi.
    prasamkhyane'pi akusidasya sarvatha viveka-khyater dharma-megah samadhih

  30. From that, there is cessation of afflicted action.
    tath klesa-karma-nivrttih

  31. Then, little is to be known due to the eternality of knowledge which is free from all impure covering.
    tada sarva-avaranam-mala-apetasya jnanasya anantyaj jneyam alpam

  32. From that, the purpose of the gunas is done and that succession of parinama is concluded.
    tatah krta-arthanam parinama-krama-samaptir gunanam

  33. Succession and its correlate, the moment, are terminated by the end of parinama.
    ksana-pratiyogi parinama-aparanta-nigrahyah kramah

  34. The return to the origin of the gunas, emptied of their purpose for purusa is kaivalyam, the steadfastness in own form, and the power of higher awareness.
    purusa-artha-sunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti

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