Yogasutras - Chapter 4
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Introduction to Fourth Chapter (4:06)
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Two Scholars never agree - Two Yogis never disagree (3:19)
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The means by which siddhis come about (3:22)
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Key words in the Yogasutra and their equivalent Buddhist terminology (4:44)
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How does the transformation (parinamam) take place? (4:14)
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What is the role of Dharma and Adharma in this transformation? (4:10)
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How does a yogi who has reached kaivalyam communicate? - Sutra 4. If he creates several minds, how does he control them? - Sutra 5 (4:19)
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Which of the five minds attaining siddhi leads to kaivalyam? - Sutra 6 (4:24)
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Why is it so? What are the pitfalls in other methods of attaining siddhi? - Sutra 7 (5:39)
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How do the latent impressions (vasanas) manifest through the three types of actions? - Sutra 8 (4:13)
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How do the vasanas arise and why do they continue over lifetimes? - Sutra 9 (3:33)
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Why are the vasanas eternal? - Sutra 10 (3:14)
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How are the vasanas held together? How can they become extinct?- Sutra 11 (4:37)
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Summary of sutras 1 to 11 (8:11)
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What exists can never become extinct. If so how can vasanas become extinct? - Sutra 12 (4:09)
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Objects (grahyam) are in the seen or unseen form and consist of the three gunas. - Sutra 13 (3:36)
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If all objects are composed of three gunas, how is it we perceive the object as one? - Sutra 14 (3:58)
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If what is seen outside is common to all,why is it perceived different by each one? - Sutra 15 (2:57)
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Why cannot we say that the outside objects are projections of our mind like in a dream? - Sutra 16 (3:19)
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If seen/object is independent and always exists we should be able to perceive it at all times. Why then is it seen sometimes seen and not seen at other times? - Sutra 17 (2:48)
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The difference between the changing mind and Purusha Sutra 18 (2:53)
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Why can’t we say citta is self-illuminating (svabhasam) - Sutra 19 (3:33)
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Another reason why citta cannot be said to be self illuminating (svabhasam) Sutra 20 (3:30)
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Citta need not be self-illuminating. But, can we not say that it is being illuminated by the previous citta? Sutra 21 (2:55)
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If there is an unchanging cit sakti apart from the citta, how can it cognize the citta? Sutra 22 (3:15)
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How does the citta be all powerful? Sutra 23 (2:49)
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Although the citta is all powerful, it exists for the sake of the Purusha (parartham) Sutra 24 (3:22)
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The citta approaching the state of kaivalya Sutra 25 & 26 (3:59)
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Even such a state of discernment (viveka khyati), can be disrupted by aviveka pratyayam - Sutra 27; Such thoughts (pratyayam) should be considered as klesas and have to be completely burnt out (kshinam) - Sutra 28 (4:29)
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Then viveka khyati is firmly established and leads to Dharmamegha Samadhi - Sutra 29 (3:56)
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What happens to the kleshas in Dharmamegha Samadhi? - Sutra 30 (2:58)
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When Dharmamegha Samadhi is established the extent of the resultant knowledge(jnanam) is explained. - Sutra 31 (3:20)
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In this state of Dharmamegha Samadhi, the sequential operation (parinama kramam) of the three gunas ceases. Sutra 32 (4:52)
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What is meant by progressive/sequential transformation (parinama kramam)? Sutra 33 (3:42)
