Article #174
Subject: Chapter IV Sutras
Author: Andrew W. Harrell
Posted: 6/5/2012 06:45:44 PM

Summary of the several translations and notes of the beginning sutras in Book
IV of Patanjali’s teachings on Raja Yoga

Comments are from a Christian/Jewish metaphysical standpoint

This chapter is about Patanjali’s theory of enlightenment or how we can
Know God and see God in ourselves and everyone else and everyone else and
Ourselves in God.
As the comments on the other chapters we assumes fundamental
knowledge of the Sanskrit language and its alphabet(Mr. Houston at the
American Sanskrit Institute has published
some very useful tapes and workbooks for this).
Earlier Patanjali has explained to us in chapter 1, the different ways that
we can stop the obstacles that hinder our minds from being about to attain
Samadhi (concentrative identification of thoughts)
With our objects of thought (what the Buddhist’s call dharmas)
He has explained that the Word of God (the
spoken or thoughtful
realization of His prophetic Truth) is the mystic syllable OM or AUM, which
is the
seed of His omnipresence (and hence His omniscience and omnipotent).
When one meditates or speaks silently or vocally the Word OM once is
concentrating,
Mediatatively on its vowel sounds (remember the letter M is a vowel in
Sanskrit) as spiritual power for the realization of Divine Truth in us.
The name of God YHWH is formed by consonants which help us stop human
thoughts
So the three seed letter sounds of these fully realized 16 Sanskrit vowel
sounds can become evident
From our shared superconscious divine mind meditatively and contemplatively
as God’s Holy Spirit realizing itself in us all.
Thus in this sense, the name of God, Jesus, having two vowels in it and which
is sometimes said to be identical with the four letter consonant name of God
is not really so. However, when we say the words
“Lord Jesus” (as in the well known Christian/Jewish contemplative vocal
prayer, “Lord Jesus Christ, have mercy on me, a sinner” we are meditating on
both the consonant and vowel sounds and lack of sounds together as God’s Son
name.
The realization, in our spiritual bodies, of the outer vowel sound e (formed
by the combination of the inner vowel sounds a and i) and the outer vowel
sound u (formed by the combination of the inner vowel sounds a and o)
represents a help to us for thinking from the inner spirit of Father God, our
creator to the outer spirit of
His Son.

References:
http://www.ourprayergroup.blogspot.com postings on Old Testament Jewish
Christian and Christian Jewish
meditations
Mediation and Mantras by Swami Vishnudevananda
Yoga Philosophy of Patanjali by Swami Hariharananda
The Yoga Sutra Workbook: The Certainity of Freedom by Vyaas Houston
The Science of Self-Realization, A Guide to Spiritual Practice in the Kriya
Yoga Tradition
by Roy Eugene Davis

Sutra 2
jaty-antara-parinamah prakrtti-apurat
Jati –category of existence, birth
Antara another
Parinamah Transformation
Prakrti Primary unmanifest world ground
Apurat due to the overflowing
“


Vyasa: The transformation into another category of existence is because of
the overflowing of prakrti- the primary unmanifest world ground.

Swami Vishnu: “All evolutionary changes are due to the fulfilling of nature’s
tendencies.”

Roy Davis: “Transformation of the senses , mind, and body occurs because of
the flows of natural forces”

Andrew: There are some slight differences in these translations due to
various metaphysical points of view. Christians believe that glorification or
transformation of our souls (which does not necessarily occur through
evolution) occur through divine forces operating inside and outside of and
through natural bodies.

Sutra 3 Nimittam aprayojakam prakrtinam varrana-bhedas tu tatah ksetrikavat
Nimittam efficient cause
Aprayojakam non-motivator/initiator
prakrtinam processes of primary evolution
varana choice, possibility, or covering, wall, obstacle
bhedah separating, singling out, breaking
tu but
tatah from that
ksetrika-vat farmer like

Vyasa: The efficient cause (Samadhi) does not motivate the processes of
prakrti-primary
Evolution, but is merely the separating away of obstacles, like a farmer.
(who irrigates a field by removing obstacles to waterways).

Swami Vishnu: “An apparent cause is not necessarily instrumental in bringing
about natural tendencies; it only removes obstacles, as a farmer (clears some
stones to create an irrigation passageway).

Roy Davis: “Intensive spiritual practices remove obstacles that inhibit flows
of transformative forces.”

Andrew: Growth in Christ occurs through the Holy Spirit’s help and the
resurrection of our spiritual bodies
In Christ.

Sutra 4
nirmana-cittanyasmita-matrat
Nimmana individualized created, brought into existence
Cittani mind fields
Asmita sense of “I am”
Matrat from only, alone

Vyasa: Individually created citta-mind fields proceed only from asmita-the
sense of “I AM”.

Swami Vishnu: “Minds are created only from egotism”

Roy Davis: “Individualized units of consciousness are produced by one,
supreme Consciousness

Andrew: Notice the difference here between Vyasa’s and Swami Vishnu’s
translations and Mr. Davis’s. This is a criticism of Patanjali verse, because
the first two translations (which I believe are closest to the original
intent) do not distinguish between egotism and God the one supreme
consciousness. Christians believe that one of God’s names is this one,
supreme Consciousness called here “I AM” and it creates us as individuals.
But, Christians and Jews usually call it the “Great I AM” to distinguish it
from our individual ego I am’s.

Sutra 5 Pravrtti-bhede prayojakam cittam ekam anekesam
Pravritti - activity
Bhede in division
Prayojakam – motivator
Cittam – mind field
Ekam - one
Anekesam – of many

Vyasa – “Although there is division in pravrtti-activity, one citta is the
motivator of many mind fields”

Swami Vishnu- “Although the pursuits of the many (created minds) vary, they
are controlled by the one Mind”

Sutra 6 Tatra dhyanam anasayam
Tatra there
Dhyana-jam meditation born
Anasayam non-accumulation

Vyasa “There (in the division of activity), non-accumulation of karma is the
result of dhyana-meditation.”

Swami Vishnu – “Of these, the mind born of dhyana is free from past
tendencies, samskaras

Roy Davis “Of the modifications of awareness, those produced by Samadhi are
devoid of karmic influences.”

Andrew Transformations in our spiritual bodies due to glorifications by God
do not influence those due to sanctifications by the Holy Spirit

Sutra 7 Karma sukla krsnam yoginas tri-vidham itaresam
Karma karma
Asukla not white
Akrsnam not black
Yoginah of a yogin
Tri-vidham three-fold
Itaresam of others

Vyasa “the karma of a yogin (of whom there is nirodha of citta-vrtti) is
neither
White nor black. Of others it is threefold’

Swami Vishnu- “For a yogi, Karma is neither white nor black; for others it is
threefold”

Roy Davis – “Restrained modifications of awareness are neither constructive
nor destructive.
Others are of three kinds.”

Andrew Energy due to mindful awareness neither creates nor destroys, but
heals through changing
Our viewpoints.

Sutra 8 Tatas tad-vipakanugunanam evabhivyaktir vasananam
Tatah from that
Tad that,it
Vipaka fruition
Anugunanam corresponding
Eva specifically
Abhivyaktih manifestation
Vasananam of subliminal traits

Vyasa “From that (threefold karma), the manifestation of vasana-subliminal
traits,
Specifically corresponds to their fruition.”

Swami Vishnu – “ From these (threefold Karma) is manifested fruition that
corresponds to the desires or tendencies.’

Roy Davis “The forces of karma become influential when conditions most
suitable for their expression exist”

Andrew The character of how our souls and spirits deal with problems is
often determined by the subliminal residues of past accumulated habits,
especially when we allow ourselves to be placed in the same situations that
previously corresponded to past results. Often after an extended period of
thoughtless wrong activities the reaction of our individual wills to similar
situations are not capable to changing. Anyone who has ever had an overeating
problem, drinking problem, drug induced dependence knows this. But, we also
know that if we recognize and admit we have a problem , with the help of the
higher power of a group and (for those who believe in a personal God) the
higher power of God these bad habits, hellish addictions, and co-dependencies
can sometimes be overcome. Blessings and thanks be to God and blessings and
thanks to those who help others and devote their time to listen and to teach
the ways that enables some to free their souls and be healed from these
problems. How much more of a wondelful thing it is to heal than to be healed,
to save than to be saved, to listen and learn than to preach, to love than to
be loved.

Article #266
Subject: further thoughts on sutrs 7 and 8 of chapter IV
Author: Andrew W. Harrell
Posted: 10/9/2015 11:21:31 AM

Mr. Bernaud Bouanchaud in his book, "The Essence of Yoga, Reflections on the
Sutras of Patanjali" gives us additional pertinent comments on sutras 7 and 8
on chapter IV.

Sutra 7
"The yogi's action is neither black nor white; the actions of others is of
three kinds".

"The yogi's action is neithger good, noir bad, nor mixed -- it is judicious,
or correct"
"Negative tendencies in the personality of the yogi neither engender nor
influence his or her action."
"He does not make promises he cannot keep, but gives only what is good in
order to do good, with no thought of receiving direct or indirect benefit."
[There is a light difference here between what Bernard has said a yogi does
and what a Christian Jew who believes in God often does....make promises he
cannot keep...for he has faith, as Jesus Christ witnessed that He did, that
our Father in Heaven will keep them]
How do we reconcile this possible difference?
Bernard then says,
"Two thins can be given; the impulse or energy, through describing and
enhancing the aim, and the choice of steps to take by clarifying the starting
point."
[If we choose to, as Jesus did, encourage people's faith in His Father to do
what we cannot do, then we become instrumental...and hence, a factor for
good, in God's overall plan for helping each of us.]

Sutra 8
see above definitions and add:
vipaka = result, consequences, effect fruition
vasanananam = latent tendencies

"Consequences surely follow these inappropriate tendencies." Patanjali's words

"It is not just incorrect action that causes suffering; actions that are good
to excess and those that are mixed, where it is difficult to distinguish the
good from the bad, cause suffering as well" Bernard's words

I agree in general with this, but I wouldn't want this sutra to discourage
yogi's or others of us from attempting to do good and help things...even
though we know we will fail a lot of times.

A good Biblical scripture for this is the key promise God has given us and
which we can affirm as we attempt to represent Him helping others:

"I AM the Eternal God, and underneath are the everlasting arms."
Genesis chapter 33

Article #269
Subject: Further thoughts about what the words "karma", "klesas","sanskaaryas" mean in the sutras
Author: Andrew W. Harrell
Posted: 10/13/2015 11:19:02 AM

The most important reason to study chapter IV of the sutras is to
understand Patanjali’s concept of how “enlightenment” happens or takes place.
For enlightenment to happen any mental obstacles due to sinful mistakes, bad
karma or bad actions we have participated in, rooted misunderstandings,
unfortunate circumstances. These all must be understand and overcome through
God’s wisdom and spiritual understanding flowing down from heaven above into
our souls and spirits [as the Comforter, the careful director of good gifts
and blessings, also called the Holy Spirit]. The mathematician and amateur
theologian Blaise Pascal has said that in order to understand things better
we should “give definition to the defined.” In some sense that is what
mathematics does (as well as studying what is invariant under change of
notation…mathematical truth). We can understand a group of things better by
adding further rules to distinguish them…( see elsewhere on this discussion
board for a discussion of what the “concept of a concept” might possibly
be). So, what does, according to Patanjali and Vedantic Yogins, “karma”
(acts and their results) mean exactly and how does it differ from what he
calls “samskarya” (subliminal mental activation, the results of actions as
mentally encoded conditions) and also what he calls “klesas” or “roots or
causes of affliction”. Since these distinctions are key to understanding any
differences in the theology of Yogi Vedanta, Christianity, Buddhism, Judaism
they will be discussed in detail.
As Christian Jews we do not believe that our salvation in Christ is
determined by our karma, or actions that we take ourselves. We believe that
there is a difference and separation between the good in our souls and
spirits due to our own acts and the good due to what God gives us through
grace (God is both this difference and also has an important part in
determining it).


Here are the sutras discussing what “karma” means to Patanjali and Yogis who
study him:
[for a kundalini tantric direct knowledge scheme sanskaryas or samskaryas
occur in the 2nd chakra [counting from the bottom up], while klesas or root
problems occur in the 1st, and actions or karma, occurs in the 3d]

I.24
“Ishvara is that particular center of Divine Consciousness that is untouched
by misery, Karma, or desires” Swami Vishnudevananda
“God is a supreme being free from all causes of suffering—from actions, their
consequences, and all latency” Bernard Bouanchaud
“Isvara is a distinction of purusa-self, untouched by accumulations of the
fruition of karma-action (arising) from klesa-root obstructions (causes of
pain). Vyasa-Houston deva and the women formerly called Bharati
So if we separate in consciousness God and the souls of our divine
individualites, then when Christ Jesus heals us, neither any of our mistaken
acts (karma), or the consequences of them (samskarya) inhere pervasively in
the complete objective consciousness of all of us..including God’s. Andrew
II.12
“Karma, whether worked out in this life or the next, has its roots in the
pain-bearing afficltions (“klesas”). Swami Vishnudevananda
“Acts stemming from mental disturbance leave imprints that always show
themselves in some form or other, visible or invisible.” Bernard Bouanchaud
“Having its root in the causes of pain (“klesas”), the accumulations of karma-
actions can be experienced in births, seen and unseen.” Vyasa Houston-deva
and my friend his wife
The word root or “klesa” in this context must mean the part of the reality
of the sin or results of mistaken actions that inheres down inside of the
mixed physical and spiritual realm (past, present, future) and feeds the
growth of the activity from “samskaryas” or pervasive conditions that the
sinful actions have resulted in. Andrew
III.22
“Karma may be either active or dormant; by performing sanyama (perfect
knowledge obtained from a three-fold internal contemplative meditation
process which is explained elsewhere in discussions of this chapter) on both,
and through omens, the yogi may know the time of death.” Swami Vishnudevananda
“Perfect knowledge of slow and rapid evolution of actions brings knowledge of
the time and circumstances of one’s death. This is also known through
premonition.” Bernard Bounanchaud
“Karma either happens with the advance of the sequential progression (karma
fast in fruition), or against the advance of the sequential progression
(being slow in fruition). The knowledge of time of death may be known by
sanyama on that or by signs.” Vyasa Houston, Yoga Workbook, the Certainity of
Freedom
Thus, the internal contemplations on the effect our sins are having on us may
be either to encourage them and let them continue to play out, depending on
our faith in God to catch us afterwards (“ I AM the Eternal God and
underneath are the everlasting arms” last chapter of the Book of Genesis, or
to “stop them” through mindful observance of refraining from them any more,
even to the point of offering up our lives to start all over again, as Jesus
Christ did when He died carrying our sins with Him in order to be reborn
again in us without having them around for us to worry about any more.
Andrew
IV.7
“For a yogi, karma is neither white nor black. For others it is threefold.”
Swami Visnudevananda
“The karma of a yogin (of whom there is nirodha of citta-vritti) is neither
white nor black. Of others it is threefold.” Vyasa Houston Yoga Workbook
This sutra means, from my Christian Jewish point of view, that the actions of
a yogi, being judicious in separating in his mind whether he actually is
doing them or causing them to be done…or whether, being an instrument of
Divine Healing is having them done to him or her and hence accepting and
taking responsibility for their consequences. By doing this we are
sacrificing or offering up their results for the benefit of all of us and God
in all of us. In my opinion it does not mean that a yogi is sitting back
being neutral [neutral here not meaning being of mixed, white and black, good
and bad thinking but separate and unaffected by or about things], and hence
avoiding trying to do any good in the world. Another mistaken way of
interpreting what the sutra says, would be, in my opinion, to say that the
yogi’s mind is neither dual, either good nor bad, but a unitive mixture of
good and bad. God’s mind, being a Trinity is three, Unity inside of duality
or diversity, but it is also Oneness, when our mind is Oneness, and that is
the kind of state the Yogi (which means a One) is when he or she is One
[Truthful] and God is One[Truthful] [the both of them being two Ones, two
Truths, which is One Truth]. Andrew
Another way of interpreting the sutra is that when a yogi sees (or God sees
it for them) the substance and reality of a “sanskarya” as neither good nor
bad, white nor black, he or she is deconstructing spiritual understanding of
it objectively in all of us. There is a fascinating Buddhist teaching on this
I found in the book “The Blooming of a Lotus” by Thich Nhat Hanh:
5 Wrong Views of the Self:
1) the body is the self
2)the body is not the self, but belongs to the self
3) the body is in the self and the self is in the body
4) the body is not the self but it is also not something, independent of the
self
5) the world is the self, the self is the world

In the principal Upanishad, the Mandukya Upanishad one of my favorite mantra
(to be sung) verses discusses how a person can experience the fourth part of
the dharma, Param Brahman, the Holy Spirit of the Lord God Our Creator in
Heaven:
Verses 6 and 7 of a 12 verse prayer song or mantra:
“This is the Lord of all (Sarveshvara). This is the all-knowing (Sarva-jna).
This is the inner controller (antar-yamin). This is the source (yoni) of all,
for this is the origin and the end (prabhavaapyayau) of beings.”
“Not inwardly cognitive (antah-prajna), not outwardly cognitive (bahih-
prajna), not both-wise cognitive (ubhayatah-prajna), not a cognition-mass
(prajnana-ghana), not cognitive (prajna), not non-cognitive (a-prajna),
unseen (a-drsta), with which there can be no dealing(a-vyavaharya),
ungraspable (a-grahya), having no distinctive mark (a-laksana), non-thinkable
(a-cintya), that can not be designated (a-vyapadesya), the essence of the
assurance of which is the state of being one with the Self (ekatmya-pratyaya-
sara… or ekagrata-parinama thought to Patanjali), the cessation of
development (prapancopasama…or nirodha thought to Patanjali),tranquil
(Shanta), benign (Shiva…absolute consciousness of the heavenly good part of
Eternity for us), without a second (a-dvaita… Gabriel, the second part of
the Divine Prophetic Truth of God’s four archangels
1) The Divine Light of the One increasing …Ariel Peter
2) The Divine Light of the One without a second…Gabriel Andrew
3) The Divine Light of the Transformation of the Soul…Raphael John
4) The Divine Light of the Discrimination of our Souls from God…Michael
James

Jesus Christ and Christ Jesus being all of this Logos or principle of Truth
contained in the Divine Word, God’s Son dwelling with God our Father in
Heaven and on earth at the beginning, in the end, in the beginning and at the
end.

--- such they think is the fourth. He is The Self (Atman). He should be
discerned.”


IV.30
“From that [giving up the desire for even the highest state of awareness and
exercising discrimination as explained in the previous sutra] follows freedom
from all miseries and karma.”
Swami Vishnudevanda
“Then, on this level, all actions based on afflictions has ceased.” Bernard
Bouuanchaud
“From that [ie the citta or mind which always has viveka-khyati, [the
identification of discernment between sattva and purusa… soul and pure
intellectual mind and without self-interest as regards a higher state of
elevation spiritually], the discontinuation of the klesa-root causes of pain
and karma.” Vyasa Houston Yoga Workbook

Here are those discussing what “sanskarya” [mental permeation or mental
reside] or means:
[for a kundalini tantric direct knowledge scheme sanskaryas or samskaryas
occur in the 2nd chakra [counting from the bottom up], while klesas or root
problems occur in the 1st, and actions or karma, occurs in the 3d]
I.18
“Asamprajnata Samadhi (seedless state) is reached when all mental activity
ceases and only unmanifested impressions remain in the mind.” “Asamprajnata
Samadhi is that state of merging with the absolute which is beyond knowledge.
Any objective experience is knowledge.” “Of the seven stages of
consciousness which lead to Self-Realization
1) Subhecha, longing for truth
2) Vicharana, right inquiry
3) Tanumanasa, fading of the mind
4) Sattwapatti, purity of the mind
5) Asamakti, detached state
6) Padarthabhanava, knowledge of truth
7) Turiya, state of liberation
It begins with the 5th state and goes to the 7th

Swami Vishnudevananda
“Regular immersion in contemplation without mental fluctuations brings
contemplation in which only mental permeation [sanskarya mental residue from
past acts which result in negative impulses as described in II.15 and
positive from the practice of Yoga I.50 and III.10] subsists.” Bernard
Bounanchaud
“The other (nirodha), preceeded by the practice of the immediatge [pratyaya]
arising thoughts of virama-cessation [not clinging to the forms of objects
already experienced or described by others…as explained in the previous
sutra] , has a residuum of sanskarya-subliminal activators.” Vyasa Houston
Yoga Workbook

I.50
“The result of that knowledge [knowledge that contains insight into a
purpose… Arthavat] is that its samskaras replace all others[ those of
inference and testimony].” “Direct knowledge of the Lord obscures all other
forms of knowledge, and in its light past samskaras and impressions fade.
Swami Vishnudevananda
“Mental permeation [sanskaryas] born of direct knowledge opposes all other
mental permeation.” Bernard Bounanchaud
“The subliminal activator[sanskarah], born of that (prajna-insight checks
other sanskarya.”
I.49 which is referred to in this sutra, according to Vyasa Houston says “Due
to its nature being distinction (between purusa-self and the gunas-primary
forces of creation), that prajna-insight has another visaya-object than both
the insights from tradition and inference.
Vyasa Houston Yoga Workbook
And, I would add that knowledge, which contains insight into a purpose,
contains insight even unto an Eternal purpose, which is an end, a purpose, in
a beginning; and a beginning in an end, a purpose and which is the
fundamental root of our spiritual knowledge of how God’s Name grows inside of
us as an Eternal Tree of Life. Andrew



II.15
“For those who are discriminating, every action brings pain due to the
anticipation of loss, new desires, or conflicts arising out of the
interaction between the mind and the three qualities of nature[sanskaryas].”
Swami Vishnudevananda
“The discerning person sees that all is suffering, because of changes due to
the passage of time. To worries and conditioning [sanskaryas or impregnations
of the mind, conditioning, habits] , and to inappropriate manifestations of
the constituent qualities of nature.” Bernard Bounanchaud
“Because of the pains caused by sanskara-subliminal activation of suffering
due to change, and on account of the obstruction of vrtti-activity due to the
puna-primary forces of nature- to the discerner all is but pain.” Vyasa
Houston Yoga Workbook
The different types of change in different types of people, discussed above,
by their nature conflict with each other and become bad habits [sin in terms
of missing the mark repeatedly and to the determent of the fulfillment of our
good intentions sapping the strength of our own confidence in our individual
and group abilities to accomplish what we will]. There is only one way out,
repent of trying to hard, and mindfully turn it all over to God , which we
should have done at first, and quit trying to depend on our weak individual
and group abilities which are inherently flawed on their own, even all
together. “ I AM the Eternal God and underneath are the everlasting
arms.” “Be still and know that God is One, when I AM One, with What and Who I
always was, am now, and always will be… the hallowed, blessed, praised,
raised up, sanctified, redeemed, justified, glorified, exalted Name of
God.” Andrew Harrell
III.9
“Through the constant replacement of thought waves [replacement or nirodha
of arising or vyutthana ones] by ones of control, the mind is transformed and
gains mastery.” Swami Vishnudevananda
“When after a moment of stability, the mind ceases its fluctuation and
remains naturally quiet, it begins its transformation to stability [from the
disappearance of the sanskaryas or mental permeations].” Bernard Bouanchaud
“The submergence of the sanskarya-subliminal activator of externalization and
the emergence of the sanskara of nirodha-the act of ending (citta-vritti) is
the nirodha-parinama (nirodha-transformation) which is connected to the citta-
the energy field of consciousness at the moment of nirodha.” Vyasa Houston
Yoga Workbook
III.10
“Its [that of the negative sanskaryas] flow becomes undisturbed [prasanta]
through repetition [of this process].” Swami Vishnudevananda
“This peaceful flow within the mind is born of its own latent impressions
[positive sanskaryas].”
Bernard Bouanchaud
“The calm flow of that (nirodha-parinama-transformation) occurs due to the
sanskara-subliminal activator (of nirodha).” Vyasa Houston Yoga Workbook


III.18
“By perceiving [conducting samyana on] sanskaryas, comes knowledge of
previous births.”
Swami Vishnudevananda
“Knowledge about the origin of previous stages [of our conditioning*] occurs
when we gain
insight [direct experience of internal sanskaryas] into our own conditioning.”
*hereditary, family, educational, social, professional and so on
Bernard Bouanchaud
“By direct perception of sanskara-subliminal activators, knowledge of
previous births occurs.”
Vyasa Houston Yoga Workbook
IV.9
“There is an immediate succession [giving in to sinful or mistaken desire
followed by the appropriate natural causal result of the act,... even through
different resurrections and rebirths] that is due to memory and sanskaryas,
even though it may be interrupted by social class, location and time.”*
Swami Vishnudevananda
*If it lasts an indefinite time through many such situations or resurrections
and rebirths and the individual is incapable of and keeps trying to, correct
the mistake by his own efforts without God’s help, Christians and Jews
sometimes call this “burning in hell” Andrew
“Despite differences in birth, place, and era, our behavior continually
perpetuates itself because of the unity of form between memory and mental
permeation.”
The solution is offered in sutra IV.11
“Cause, consequence, mental coloring, and object support are interdependent,
and when they disappear, desire ceases to manifest.”
Bernard Bouanchaud
Another way of saying IV.11, in the mystic Yoga Christianity and Judaism that
I teach, is that when the cause [God and ourselves occurring together in
chakra 3 realm of heaven on earth], the mental coloring [God and ourselves
occurring in the psychic realm in chakra 2], and object support [in God, as
absolute divine consciousness…called Shiva in Vedanta, in Himself or Herself
occurring in chakra 1, physical realm and 7 divine heaven in heaven realm,
counting from the bottom of the tantric scheme of direct experience is
deconstructed due to a direct objective in all of us and subjective
realization in the individual of how God is helping and healing us through
the mystic experience of Jesus Christ on the cross happening inside and
outside of him] the obstacles to our right understanding and wisdom are
removed as explained in IV.3, wrong desire finally stops. Andrew
“Even in the case of those (vasana-subliminal traits, as opposed to
sanskaryas-subliminal activators) separated by birth, place, and time (from
their cause in karma) there is a causal relation on account of the uniformity
of smrti-memory and sanskara-subliminal activators.”
Vyasa Houston Yoga Workbook
IV. 27
“Thoughts that arise as interruptions to discrimination are due to past
sanskaryas.”
“Before liberation [salvation, redemption, justification, sanctification of
our souls and spirits] is attained, remaining habitual thoughts and
tendencies arise in the mind from time to time to interrupt the growth of
discrimination.”
Swami Vishnudevananda
“When discernment lapses, disturbing inner mental experiences rush forth due
to past permeations [of the sanskaryas].” Bernard Bouanchaud
“In the intervals of that (citta, born on toward kaivalya or liberation),
other pratyaya-thoughts directed toward objects, are due to sanskara-
subliminal activators.”
Vyasa Houston Yoga Workbook
And, in comments to the above sutra IV.27 I would like to add, “thoughts
directed toward ‘the wrong type of objects’ [and not God healing us of our
sinful desires toward and interconnected with them].” Andrew
Here are those discussing what “klesa” means
[for a kundalini tantric direct knowledge scheme sanskaryas or samskaryas
occur in the 2nd chakra [counting from the bottom up], while klesas or root
problems occur in the 1st, and actions or karma, occurs in the 3d]

I.24
“Ishvara is that particular center of Divine Consciousness that is untouched
by misery, Karma, or desires” Swami Vishnudevananda
“God is a supreme being free from all causes of suffering—from actions, their
consequences, and all latency” Bernard Bouanchaud
“Isvara is a distinction of purusa-self, untouched by accumulations of the
fruition of karma-action (arising) from klesa-root obstructions (causes of
pain). Vyasa-Houston deva and the women formerly called Bharati
So if we separate in consciousness God and the souls of our divine
individualites, then when Christ Jesus heals us, neither any of our mistaken
acts (karma), or the consequences of them (samskarya) inhere pervasively in
the complete objective consciousness of all of us..including God’s. Andrew

II.2
“It[Kriya Yoga of austerity, self-study, and surrender to God]
alleviates “klesas” [afflictions] and brings about Samadhi [contemplation of
self and God].” Swami Vishnudevananda
“The intent is to gradually obtain contemplation and diminish “klesas”[
torments, afflictions, causes of suffering]” Bernaud Bounchaud
“It has the purpose of realizing Samadhi [cognitive absorption], and also the
purpose of weakening the “klesa” [root causes of pain]. Vyasa Houston Yoga
Workbook
Note the difference of emphasis here in the three commentators on how it
happens that klesas are diminished: 1) through contemplation of self and God,
or 2) through contemplation, 3) through realization of cognitive absorption
Andrew

II.3
“Ignorance, egoism, attraction and aversion, and fear of death are the
afflictions [klesas] which cause suffering.” Swami Vishnudevanda
“The causes of suffering are “ignorance, consciousness of “I” (egotism),
attachment, repulsion, and fear.” Bernaud Bounchaud
“Absence of self-awareness (lack of mindfulness, ignorance], sense of “I am”,
attachment, dislike, and the will to live, are the “klesa” root causes of
pain. Vyasa Houston Yoga Workbook

II.12
“Karma [the actions themselves], whether worked out in this or future lives,
has its roots in the pain-bearing afflictions.”
Swami Vishnudevananda
“Acts stemming from mental disturbances [karma] leave imprints or
accumulations [sanskaryas or asayahs… the Sanskrit word as asayah which also
appears in I.24 means accumulations and may have a slightly different meaning
than sanskarya] that always show themselves in some form or other, visible or
invisible.” Bernaud Bounchaud
“Havings its root in the klesa causes of pain, the asayah [accumulation] of
karma-actions can be experienced in births, seen and unseen.” Yoga Workbook
Vyasa Houston
IV 30
“From that follows freedom [nivritti] from all klesas and karma”
Swami Vishnudevananda
“Then, on this level[on this level are words added by Bernard], all actions
[karma] based on klesas [afflictions] has vanished.” Bernard Bounchaud
“From that, the discontinuation of klesa[root causes] of pain.”
Yoga Workbook Vyasa Houston

For Christian Jews sin is usually defined as actions which are mistakes
(falling short or missing the mark with respect to what God’s will for us to
do is). The condition our minds find themselves in after sinning would be
what Patanjali calls “samskaryas”. For us “good karma” does not result from
what we do, as we give credit for our good actions to God and not ourselves.
This has some similarities with what Patanjali is trying to say in IV.7 when
he says that for a yogi, karma is neither black nor white [does not stick to
us because it comes from God’s acts and not ours].