The fourth and last pada of Sage Patanjali's yoga sutras discusses the absolute, final liberation. Kaivalya Pada explains how you are separated from your mind, and how to achieve Samadhi. Kaivalya means Isolation, and discusses how your pure consciousness (purusha) and how the purusha is no longer attached to the prakriti (the material which the world exists of).
Methods of seeing clearly in a waking state of consciousness (4.1 - 4.3)
4.1 Moving forward on the path in life may be attained through birth, the use of herbs, incantations, self-discipline or Samadhi.
4.2 The abundant flow of nature ́s energy brings about a transformation in one ́s birth, aiding in the process of evolution.
4.3 Natures abundant energy helps to remove obstacles to personal evolution.
Advanced use of the mind (4.4 - 4.6)
4.4 A feeling of having a mind comes from the sense of individuality (Asmita). 4.5 Consciousness is one, but it branches into many different kinds of activities and innumerable thought waves. 4.6 Of these activities only the consciousness of perfected beings who have perfected Samyama are free from latent impressions and influences.
Actions & Karma (4.7 - 4.8)
4.7 The yogi ́s actions are neither white nor black. There are three kinds of actions- white, black and grey.
4.8 These three types of action leave impressions which become manifest when conditions are favorable and ripe.
The subconscious and impressions (4.9 - 4.12)
4.9 Life is a continuous process, even though it is marked by race, place and time. Due to the relationship between memory and subliminal impressions, the fruits of action remain intact from one lifetime to the next as if there were no separation between births.
4.10 These impressions, memories and desires have existed eternally as the desire to live is eternal.
4.11 Impressions and desires are bound together by their dependence upon cause and effect. In the absence of the latter, the former also ceases to function.
4.12 The existence of the past and the future are as real as the present. As moments flow it appears that there is a past and a future and affects the intellect.
Three qualities of nature (4.13 - 4.14)
4.13 The three phases of time intermingle rhythmically and interweave with the different qualities of nature, Sattva, Rajas and Tamas and change those qualities into gross and subtle properties.
4.14 The unity in the mutation of time is caused by the different qualities of nature and this causes modifications in objects. However; their unique essence does not change.
How the mind perceives an object (4.15 - 4.17)
4.15 Due to differences in mind-content each person may view the same object differently, according to their own way of thinking.
4.16 Objects exist independent of our individual consciousness of them. What happens to them if no one is consciously there to perceive it?
4.17 An object remains known or unknown according to the conditioning or the expectation of consciousness.
Illumination of the mind (4.18 - 4.21)
4.18 Purusa (the true self) is ever-illuminative and changeless. Being ever-present and the master of the mind, Purusa knows all the tricks of the consciousness.
4.19 Consciousness cannot illuminate itself as it is itself a knowable object.
4.20 Consciousness cannot cognize both the seer and itself at the same time.
4.21 If consciousness were manifold and could cognize both the seer and itself at one time, then intelligence too would be manifold and the projections of the mind would be many with each their own memory.
Consciousness and liberation (4.22 - 4.26)
4.22 Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source - the seer or soul and assumes its form.
4.23 Consciousness, reflected by the seer as well as by the seen, appears to be all-comprehending.
4.24 Even though consciousness is made up of desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as the objective world.
4.25 When the yogi realizes the distinction between Cita and Atma (the mind and the soul), the sense of separation disappears.
4.26 Then consciousness is drawn strongly towards Atma and there the yogi dwells.
Branches of illumination (4.27 - 4.28)
4.27 Notwithstanding this progress, if one is careless one can backslide during this process. If this occurs, hidden impressions arise and create division again between the mind and the soul.
4.28 In the same way the Sadhaka (spiritual warrior) strives to be free from afflictions so too must they avoid these latent impressions and extinguish them.
Permanent illumination (4.29)
4.29 The yogi who has no interest even in this highest state of their evolution, who emanates with pure discriminative awareness attains Dharmameghah Samadhi and contemplates the fragrance of virtue and justice.
4.30 Then comes the end of afflictions and Karma.
Almost nothing more to conquer (4.31)
4.31 When the veil is lifted and the impurities are removed, the highest subjective infinite knowledge is attained and the knowable finite appears trivial.
The qualities after liberation (4.32 - 4.43)
4.32 When Dharmamegha Samadhi is attained the qualities of nature (the Gunas- Sattva, Rajas and Tamas), having served their purpose, come to rest and the successive mutations come to an end. 4.33 As the mutations of the Gunas cease to function, the flow of time stops. This deconstruction of time is only comprehensible at this final stage of emancipation. 4.34 Kaivalya liberation comes when the yogi has fulfilled the Purusarthas, the fourfold aims of life: (Dharma-morals, Artha- prosperity, Kama-pleasure and Moksa-liberation) and has transcended the Gunas. Then all returns to their source and consciousness is established in its own natural purity.
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