PATANJALI YOGA SUTRAS
Sanskrit text with Translation and Commentary By
Swami Vivekananda
Contents
INTRODUCTION
CHAPTER I - SAMADHI PADA
CHAPTER II - SADHANA PADA
CHAPTER III – VIBHOOTI PADA
11. hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah
Being held together by cause, effect, support, and objects, in the absence of these is its absence.
These desires are held together by cause and effect; if a desire has been raised it does not die without producing its effect. Then again, the mind-stuff is the great storehouse, the support of all past desires, reduced to Samskara form; until they have worked themselves out they will not die. Moreover, so long as the senses receive the external objects fresh desires will arise. If it be possible to get rid of these, then alone desires will vanish.
12. atitanagatan svaroopatostyadhvabhedad dharmanam
The past and future exist in their own nature, qualities having different ways.
13. te vyaktasookshma gunatmanah
They are manifested or fine, being of the nature of the Gunas.
The Gunas are the three substances, Sattva, Rajas, and Tamas, whose gross state is the sensible universe. Past and future arise from the different modes of manifestation of these Gunas.
14. parinamaikatvad vastutattvam
The unity in things is from the unity in changes. Though there are three substances their changes being co-ordinated all objects have their unity.
15. vastusamye chittabhedat tayorvibhaktah panthah
The object being the same, perception and desire vary according to the various minds.
16.An object exists independent of its cognizance by
any one consciousness. What happens to it when that consciousness is not there to perceive it?
17. taduparagapekshatvat chittasya vastu jnatajnatam Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind.
18. sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat
The states of the mind are always known because the lord of the mind is unchangeable.
The whole gist of this theory is that the universe is both mental and material. And both the mental and material worlds are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although they parts are continuously changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is moving, and another carriage is moving slowly alongside it. It is possible to find the motion of both these, to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the Purusa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as rays of light from a camera are reflected upon a white sheet, painting hundreds of pictures on it, without in any way tarnishing the sheet.
19. na tat svabhasandrishyatvat Mind is not self-luminous, being an object.
Tremendous power is manifested everywhere in nature, but
yet something tells us that it is not self-luminous, not essentially intelligent. The Purusa alone is self-luminous, and gives its light to everything. It is its power that is percolating through all matter and force.
20. ekasamaye chobhayanavadharannam
From its being unable to cognise two things at the same time.
If the mind were self-luminous it would be able to cognise everything at the same time, which it cannot. If you pay deep attention to one thing you lose another. If the mind were self-luminous there would be no limit to the impressions it could receive. The Purusa can cognise all in one moment; therefore the Purusa is self-luminous, and the mind is not.
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