Chapter 4 Kaivalya Pada

Kaivalya Pada 1

One may gain insightful knowledge from birth, herbs, drugs, intense spiritual practice, or profound meditation.

The attainments listed in the previous section are not only the fruits of the threefold inner discipline, but they are congenital in some, and in others they may follow the right and intelligent use of certain medicinal herbs or of certain mantras (mystic formulae or advice) or they may follow the kindling of the psychic fire.

Kaivalya Pada 2

A new state of life comes from the transformation in yoga. Nature's energy flows though us in abundance.

However, congenital endowments are not accidental, as the incidence of birth is determined by the character or quality with which one ' s whole being is saturated .

Kaivalya Pada 3

This is a more subtle use of nature than that of a agriculturist, but there are also many similarities.

To be so saturated does not involve acquiring or adding some new quality; for the transmutation of one ' s nature is not effected by the introduction of a new cause but by the removal of that which obstructs the realization of that nature. The new practice is a catalyst and is otherwise useless: and people of different natures make different choices. As in agriculture: there is fertility in the seed and the soil, and effort is directed at the removal

Kaivalya Pada 4

Alone in our individuality we can measure and extend the auras of consciousness.

Any attempt to introduce a new transforming influence can only erect one more barrier - as such a construction of the mind-stuff (as the new influence or image is) is obviously and only a product of the ego-sense.

Kaivalya Pada 5

Consciousness can move in many ways, but when centered to oneness, it becomes influential in progression.

.However many such images one may build within oneself, all these are projected by a single ego-sense in the mind-stuff, though the operations of the diverse successive images may vary) giving the false feeding of methodical and rapid spiritual progress.

Kaivalya Pada 6

Freedom from unnecessary influence and impressions comes as a result of meditation.

Hence, the no-image that is born of meditation is the best - because it does not create a receptacle for itself, entrench itself as a real image, and color the mind

Kaivalya Pada 7

A yogis actions are neither white nor black. Others fall under 3 tendencies.

The yogis’ actions, springing from such no-image are therefore neither pure nor impure whereas in the case of others, actions are of three classes, kinds or types - viz., pure, impure and mixed.

Kaivalya Pada 8

Impressions corresponding to these tendencies manifest into their developed states.

The images that are built in the mind and the actions that flow from them color the mind creating tendencies which manifest when conditions are favorable.

Kaivalya Pada 9

Past impressions and memories reveal the essence of origin and position in relation to time. There are similarities for each lifetime.

The relation between the actions, the tendencies they create, and the manifestation of these tendencies in behavior may be vague: especially when the behavior and its antecedents are separate in time, place, and embodiment - yet the latent impressions (tendencies) and memory are identical in nature.

Kaivalya Pada 10

Some of those memories and impressions are without beginning. They have been with us eternally.

However, it is difficult to determine their exact operation, and it is futile to analyze them. These memories and these tendencies are beginning less - for hope or desire-to-live is permanent.

Kaivalya Pada 11 There are causes of memories and impressions. Effects which are reliant and bound to causes become absent and disappear without them. Yet, since these tendencies have a cause-and-effect relationship with ignorance (that is, they are the result of ignorance and also the cause of its perpetuation) they disappear when the cause (ignorance of the spiritual truth) is dispelled, and vice versa: they support and promote each other and are bound to each other. Kaivalya Pada 12 Both past and future are true. One has occurred the other is to occur. That which has occurred characterizes that which is yet to occur. But that does not imply that the past (the memory and the tendencies) is false and that the future is abolished (by their disappearance). The past and the future exist in reality, in their own form - because the characteristics and the natural differences of countless beings follow different paths. Kaivalya Pada 13 They manifest changes in the subtle and gross qualities of nature. These differences are of the quality of the beings, not of the being itself. And, they may be either subtle or obvious. Kaivalya Pada 14 Objects in nature remain real, but undergo changes due to the awareness of oneness caused by transformation. Surely, the material world exists: though it is seen that it constantly undergoes change, there is some substance which thus undergoes change . Kaivalya Pada 15 Objects appear similar, but each consciousness perceives them differently. The world of matter is entirely neutral and homogeneous. Differences (like good and evil, beauty and ugliness) are perceived because such differences are created by viewpoints oriented to different directions or goals . Kaivalya Pada 16 An object remains to be an object whether perceived or not perceived. An object or a substance in this world is not dependent for its existence on one mind. Else, would it not cease to be if that mind does not cognize it? Kaivalya Pada 17 Objects remain unknown until consciousness becomes fully aware of them. Then they are known. However, a particular object or substance is comprehended or ignored in accordance with whether the mind is or is not colored by that object, and is therefore attracted or repelled by that substance . Hence the quality or the description of the substance is dependent on the mind: whereas its existence is independent of it. Kaivalya Pada 18 The soul and its source become always known. No longer lost in the fluctuations of consciousness. All such changes, colorings and modifications of the mind are always known to the lord of the mind, the indwelling intelligence, since the intelligence is changeless. Kaivalya Pada 19 Consciousness cannot illuminate the self and perceive life simultaneously. Surely, it cannot be said that the mind is self-luminous and can know itself; it (its changes and modifications) is perceived only by the inner light or the indwelling intelligence. Kaivalya Pada 20 Perceiving and comprehending do not occur in the same instant. Nor, can it be said that the mind is simultaneously both the perceiver and the perceived, the observer and the observed. For, then there would not be rational comprehension. Kaivalya Pada 21 When the mind is overloaded, there is confusion. An inability to properly use memory and consciousness occurs. If it is assumed that there are two minds the observer and the observed - this would result in logical absurdity (since both are based on the same intelligence, who designates the distinction?) and also confusion of memory or universal schizophrenia, which is not found to be the case. Kaivalya Pada 22 Consciousness assumes its own form and reflects intelligence when the perceiver is accomplished in mind stillness. The undivided intelligence or homogeneous consciousness in which there is no movement of thought is aware of its own enlightened or awakened nature on account of its awareness of the apparent movement of thought. There is paradoxical movement in non-movement which is the total intelligence. Kaivalya Pada 23 Consciousness is the source of all comprehension for the seer. It is influenced and colored by that which is seen in the external. The same mind takes on the role of the observer and the very same mind then observes the coloring of the mind which becomes the observed - the subject and the object: it is indeed everything. Hence the self is but an idea . Kaivalya Pada 24 Impressions, memories, desires and immeasurable thoughts are tangled and woven into cosciousness. Though the mind is motivated in its actions by numerous and diverse tendencies, in reality, it exists and functions for another because it is able to function in conjunction with the undivided indwelling intelligence. The mind does not exist apart from that intelligence and the diverse tendencies. Kaivalya Pada 25 There is growth in the distinction between the soul and that which perceives. The perception created by ego dissolves. One who sees this completely and clearly is freed from the false and imaginary notion of self. Kaivalya Pada 26 Then streams of intelligence appear in consciousness regarding the invisible existence. Consciousness must draw closer to this knowledge. Then the whole mind flows towards wisdom and the realization of complete freedom or liberation. Kaivalya Pada 27 Move confidently towards openings in the space between impressions. It is possible, during such periods when this awareness of this freedom is interrupted there arise other thoughts on account of the mind’s past habits of thinking . Kaivalya Pada 28 Then it is said that our afflictions must be abandoned. These habit-moulds are also to be treated as sources of psychic distress or disturbance and got rid of in the manner described already . Kaivalya Pada 29 Profound meditation will set us free from desires and distractions with the proper use of discriminative thinking. Then supreme intelligence rains upon us. We now have the knowledge necessary to remain in union with the source of life. Where there is no interest in or attraction whatsoever even for the highest kind of intellectual knowledge and experience and where there is uninterrupted self-awareness there comes a state of enlightenment which is like a cloud that showers virtue or order. Kaivalya Pada 30 The afflictions of Karma cease to affect us. When thus order is restored in the mind and therefore in behavior, all actions that favor psychic distress are effortlessly avoided. Kaivalya Pada 31 Impurities are removed and shrouds concealing infinite universal knowledge vanish. This newly found knowledge and wisdom is glorious. All that was learned previously seems insignificant. Kaivalya Pada 32 All that has to be done in order to remove the perception of separation and become transformed into illumination has been done. That which is external can no longer affect us. Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.) Kaivalya Pada 33 Approaching the end of the journey, moments of interruption cease, in due course, illuminative states of transformation and expansion prevail. Kaivalya Pada 34 Universal requirements of life have been achieved and moved aside or discarded, the qualities of nature no longer draw the seer, all can be left behind as movement is made back into the purity of consciousness experienced before birth, a beautiful liberation overcomes our essence and a pure consciousness is firmly established with life's source. Thus, they who have realized this have fulfilled their mission in life. And the beginning less succession of changes of the qualities or characteristics, that was falsely assumed to be related to the self which itself was the first notion - comes to an end. (Or, the succession of changes of qualities which have reached the fulfillment of their purpose comes to an end.)