Sanskrit - Pronounced - Interpreted by

Sutra IV.1

Sanskrit - जन्मौषधिमन्त्रतपःसमाधिजाःसिद्धयः॥१॥

Pronounced - janma-oṣadhi-mantra-tapas-samādhi-jāḥ siddhayaḥ ॥1॥

[HA]: Supernormal Powers Come With Birth Or Are Attained Through Herbs, Incantations, Austerities Or Concentration.

[SP]: The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or by the practice of austerities, or by concentration.

[SS]: Siddhis are born of practices performed in previous births, or by herbs, mantra repetition, asceticism, or by samadhi.

[SV]: The Siddhis (powers) are attained by birth, chemical means, power of words, mortification or concentration.

[YOU]:

Sutra IV.2

Sanskrit - जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥

Pronounced - jāty-antara-pariṇāmaḥ prakr̥ty-āpūrāt ॥2॥

[HA]: Takes Place Through The Filling In Of Their Innate Nature.

[SP]: The transformation of one species into another is caused by the inflowing of nature.

[SS]: The transformation of one species into another is brought about by the inflow of Nature.

[SV]: The change into another species is by the filling in of nature.

[YOU]:

Sutra IV.3

Sanskrit - निमित्तमप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥

Pronounced - nimittam-aprayojakaṁ prakr̥tīnāṁ-varaṇa-bhedastu tataḥ kṣetrikavat ॥3॥

[HA]: Causes Do Not Put Nature Into Motion, Only The Removal Of Obstacles Takes Place Through Them. This Is Like A Farmer Breaking Down the Barrier To Let The Water Flow (The Hindrances Being Removed By The Causes, The Nature Impenetrates By Itself)

[SP]: Good or bad deeds are not the direct causes of the transformation. They only act as breakers of the obstacles to natural evolution; just as a farmer breaks down the obstacles in a water course, so that water flows through by its own nature.

[SS]: Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].

[SV]: Good deeds, etc., are not the direct causes in the transformation of nature, but they act as breakers of obstacles to the evolutions of nature, as a farmer breaks the obstacles to the course of water, which then runs down by its own nature.

[YOU]:

Sutra IV.4

Sanskrit - निर्माणचित्तान्यस्मितामात्रात्॥४॥

Pronounced - nirmāṇa-cittāny-asmitā-mātrāt ॥4॥

[HA]: All Created Minds Are Constructed From Pure I-sense.

[SP]: The ego-sense alone can create minds.

[SS]: A Yogi’s egoity alone is the cause of [other artificially] created minds.

[SV]: From egoism alone proceed the created minds.

[YOU]:

Sutra IV.5

Sanskrit - प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम्॥५॥

Pronounced - pravr̥tti-bhede prayojakaṁ cittam-ekam-anekeṣām ॥5॥

[HA]: One (Principal) Mind Directs The Many Created Minds In The Variety Of Their Activities.

[SP]: Though the activities of the different created minds are various, the one original mind controls them all.

[SS]: Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.

[SV]: Though the activities of the different created minds are various, the one original mind is the controller of them all.

[YOU]:

Sutra IV.6

Sanskrit - तत्र ध्यानजमनाशयम्॥६॥

Pronounced - tatra dhyānajam-anāśayam ॥6॥

[HA]: Of These (Minds With Supernormal Powers) Those Obtained Through Meditation Are Without Any Subliminal Imprints.

[SP]: Of the various types of mind, only that which is purified by samadhi is freed from all latent impressions of karma and from all cravings.

[SS]: Only the minds born of meditation [the artificially created ones] are free from karmic impressions.

[SV]: Among the various Chittas that which is attained by Samadhi is desireless.

[YOU]:

Sutra IV.7

Sanskrit - कर्माशुक्लाकृष्णं योगिनस्त्रिविधमितरेषाम्॥७॥

Pronounced - karma-aśukla-akr̥ṣṇaṁ yoginaḥ trividham-itareṣām ॥7॥

[HA]: The Actions Of Yogins Are Neither White Nor Black, Whereas The Actions Of Others Are Of Three Kinds.

[SP]: The karma of the yogi is neither white nor black. The karma of others is of three kinds: white, black, or mixed.

[SS]: The actions of the Yogi are neither white [good] nor black [bad]; but the actions of others are of three kinds: good, bad and mixed.

[SV]: Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed.

[YOU]:

Sutra IV.8

Sanskrit - ततस्तद्विपाकानुगुणानामेवाभिव्यक्तिर्वासनानाम्॥८॥

Pronounced - tataḥ tad-vipāka-anugṇānām-eva-abhivyaktiḥ vāsanānām ॥8॥

[HA]: Thence (From The Other Three Varieties Of Karma) Are Manifested The Subconscious Impressions Appropriate To Their Consequences.

[SP]: Of the tendencies produced by these three kinds of karma, only those are manifested for which the conditions are favorable.

[SS]: Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.

[SV]: From these threefold works are manifested in each state only those desires (which are) fitting to that state alone. (The others are held in abeyance for the time being.)

[YOU]:

Sutra IV.9

Sanskrit - जातिदेशकालव्यवहितानामप्यानन्तर्यं स्मृतिसंस्कारयोरेकरूपत्वात्॥९॥

Pronounced - jāti deśa kāla vyavahitānām-apy-āntaryāṁ smr̥ti-saṁskārayoḥ ekarūpatvāt ॥9॥

[HA]: On Account Of Similarity Between Memory And Corresponding Latent Impressions, The Subconscious Impressions Of Feelings Appear Simultaneously Even When They Are Separated By Birth, Space And Time.

[SP]: Because of our memory of past tendencies, the chain of cause and effect is not broken by change of species, space or time.

[SS]: Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.

[SV]: There is connectiveness in desire, even though separated by species, space and time, there being identification of memory and impressions.

[YOU]:

Sutra IV.10

Sanskrit - तासामनादित्वं चाशिषो नित्यत्वात्॥१०॥

Pronounced - tāsām-anāditvaṁ cāśiṣo nityatvāt ॥10॥

[HA]: Desire For Self-Welfare Being Everlasting It Follows That The Subconscious Impression From Which It Arises Must Be Beginningless.

[SP]: Since the desire to exist has always been present, our tendencies cannot have had any beginning.

[SS]: Since the desire to live is eternal, impressions are also beginningless.

[SV]: Thirst for happiness being eternal desires are without beginning.

Sutra IV.11

Sanskrit - हेतुफलाश्रयालम्बनैः संगृहीतत्वादेषामभावे तदभावः॥११॥

Pronounced - hetu-phala-āśraya-ālambanaiḥ-saṁgr̥hītatvāt-eṣām-abhāve-tad-abhāvaḥ ॥11॥

[HA]: On Account Of Being Held Together By Cause, Result, Refuge And Supporting Object, Vasana Disappears When They Are Absent.

[SP]: Our subconscious tendencies depend upon cause and effect. They have their basis in the mind, and they are stimulated by the sense-objects. If all these are removed, the tendencies are destroyed.

[SS]: The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.

[SV]: Being held together by cause, effect, support, and objects, in the absence of these is its absence.

[YOU]:

Sutra IV.12

Sanskrit - अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद्धर्माणाम्॥१२॥

Pronounced - atīta-anāgataṁ svarūpato-‘sti-adhvabhedād dharmāṇām ॥12॥

[HA]: The Past And The Future Are In Reality Present In Their Fundamental Forms, There Being Only Difference In The Characteristics Of The Forms Taken At Different Times.

[SP]: There is the form and expression we call “past,” and the form and expression we call “future”; both exist within the object, at all times. Form and expression vary according to time—past, present or future.

[SS]: The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.

[SV]: The past and future exist in their own nature, qualities having different ways.

[YOU]:

Sutra IV.13

Sanskrit - ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥

Pronounced - te vyakta-sūkṣmāḥ guṇa-atmānaḥ ॥13॥

[HA]: Characteristics, Which Are Present At All Times, Are Manifest And Subtle, And Are Composed Of The Three Gunas.

[SP]: They are either manifest or subtle, according to the nature of the gunas.

[SS]: Whether manifested or subtle, these characteristics belong to the nature of the gunas.

[SV]: They are manifested or fine, being of the nature of the Gunas.

[YOU]:

Sutra IV.14

Sanskrit - परिणामैकत्वाद्व्स्तुतत्त्वम्॥१४॥

Pronounced - pariṇāma-ikatvāt vastu-tattvam ॥14॥

[HA]: On Account Of The Coordinated Mutation Of The Three Gunas, An Object Appears As A Unit.

[SP]: Since the gunas work together within every change of form and expression, there is a unity in all things.

[SS]: The reality of things is due to the uniformity of the gunas’ transformations.

[SV]: The unity in things is from the unity in changes.

[YOU]:

Sutra IV.15

Sanskrit - वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः॥१५॥

Pronounced - vastusāmye citta-bhedāt-tayorvibhaktaḥ panthāḥ ॥15॥

[HA]: In Spite Of The Sameness Of Objects, On Account Of There Being Separate Minds They (The Object And Its Knowledge) Follow Different Paths, That Is Why They Are Entirely Different.

[SP]: The same object is perceived in different ways by different minds. Therefore the mind must be other than the object.

[SS]: Due to differences in various minds, perception of even the same object may vary.

[SV]: Since perception and desire vary with regard to the same object, mind and object are of different nature.

[YOU]:

Sutra IV.16

Sanskrit - न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्॥१६॥

Pronounced - na caika-citta-tantraṁ cedvastu tad-apramāṇakaṁ tadā kiṁ syāt ॥16॥

[HA]: Object Is Not Dependent On One Mind, Because If It Were So, Then What Will Happen When It Is Not Cognized By That Mind.

[SP]: [15A] The object cannot be said to be dependent on the perception of a single mind. For, if this were the case, the object could be said to be non-existent when that single mind was not perceiving it.

[SS]: Nor does an object’s existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?

[SV]: [note: This sutra does not exist in Vivekananda text. However, the footnote mentions this sutra and provides this translation] The object cannot be said to be dependent on a single mind. There being no proof of its existence, it would then become non-existent.

[YOU]:

Sutra IV.17

Sanskrit - तदुपरागापेक्षत्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥

Pronounced - tad-uparāga-apekṣitvāt cittasya vastu-jñātājñātaṁ ॥17॥

[HA]: External Objects Are Known Or Unknown To The Mind According As They Color The Mind.

[SP]: [16] An object is known or unknown, depending upon the moods of the mind.

[SS]: An object is known of unknown dependent on whether or not the mind gets colored by it.

[SV]: [VN 4.16] Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind.

[YOU]:

Sutra IV.18

Sanskrit - सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥

Pronounced - sadājñātāḥ citta-vrttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ॥18॥

[HA]: On Account Of The Immutability Of Purusa Who Is Master Of The Mind, The Modifications Of The Mind Are Always Known Or Manifest.

[SP]: [17] Because the Atman, the Lord of the mind, is unchangeable, the mind’s fluctuations are always known to it.

[SS]: Due to His changelessness, changes in the mind-stuff are always known to the Purusha, who is its Lord.

[SV]: [VN 4.17] The states of the mind are always known because the lord of the mind is unchangeable.

[YOU]:

Sutra IV.19

Sanskrit - न तत्स्वाभासं दृश्यत्वात्॥१९॥

Pronounced - na tat-svābhāsaṁ dr̥śyatvāt ॥19॥

[HA]: It (Mine) Is Not Self-Illuminating Being An Object (Knowable)

[SP]: [18] The mind is not self-luminous, since it is an object of perception.

[SS]: The mind-stuff is not self-luminous because it is an object of perception by the Purusha.

[SV]: [VN 4.18] Mind is not self-luminous, being an object.

[YOU]:

Sutra IV.20

Sanskrit - एकसमये चोभयानवधारणम्॥२०॥

Pronounced - eka samaye c-obhaya-an-avadhāraṇam ॥20॥

[HA]: Besides, Both (The Mind And Its Objects) Cannot Be Cognized Simultaneously.

[SP]: [19] And since it cannot perceive both subject and object simultaneously.

[SS]: The mind-stuff cannot perceive both subject and object simultaneously [which proves it is not self-luminous].

[SV]: [VN 4.19] From its being unable to cognize two things at the same time.

[YOU]: