Ayurveda Initiative For Global Health

Verse 4.20 एक समये चोभयानवधारणम् ॥२०॥ eka-samaye ca-ubhaya-anavadhāraṇam ||20|| From its being unable to cognize two things at the same time. It ( mind) cannot comprehend subject-object, observer-observed, or actor-witness at the same time, whereas the seer can. Day and night cannot exist simultaneously. Similarly, restlessness and restfulness cannot co-exist in absolute juxtaposition. In between night and day there is dawn. In the same way, there is space between the flow of restlessness, cittavrtti or and restfulness,. In between these two rivers of restlessness and restfulness,.and underneath them, flows the concealed invisible secret river, the river of.the soul. This is dawn, or the sudden arrival of enlightenment. For a yogi, restlessness is the night and restfulness is the day. In between, there is a third state which is neither day nor night but dawn. It is the diffusion of mind, in which the rivers of restlessness and restfulness unite in the seat of absolute consciousness. Wh...

Verse 4.19  न तत्स्वाभासं दृश्यत्वात् ॥१९॥ na tat-svā-bhāsaṃ dṛśyatvāt ||19|| Mind is not self-luminous, being an object. Mind being the seedling of the seer, its growth and luminosity depend upon the seed, the light of the seer. Its own light is as that of the moon, which is reflected light from the sun.  The seer represents the sun, and mind the moon. As a child feels strong and secure in the presence of its parents, mind, the child of the seer, draws its strength from the seer. Mind, like the senses of perception, can normally see an object but not its own form. For an average person, the eyes pose as the seer when apprehending worldly objects.  For an intellectual person, the eyes become the seen, and the mind the seer. For an enlightened person, mind and intelligence become objects for the consciousness. But for the wise seer, mind itself becomes the object perceived. The seer can be subject and object at the same time; mind cannot. It may therefore be inferred that ...

Verse 4.18 सदाज्ञाताः चित्तव्र्त्तयः तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥१८॥ sadā jñātāḥ citta-vṛttayaḥ tat-prabhoḥ puruṣasya-apariṇāmitvāt ||18|| Purusha is ever illuminative and changeless. Being constant and master of the mind, he always knows the moods and modes of consciousness. The Lord of mind is the seer. He is changeless, constant, and never alters or falters. In deep sleep, mind forgets itself. It is purusha, as a witness which reminds the mind of sleep after waking.  This indicates that purusha is ever alert and aware. Purush's alertness will be known to the sadhaka only when consciousness is purified and freed from rising thoughts and their restraints. Then the sadhaka, the seeker, becomes the seer. The seer knows his consciousness and its ramifications. He is the seed and root, and consciousness is the seedling. Its stem is the 'I' Consciousness , which branches forth as ego, intelligence and mind. The seer, being the seed and root of consciousness, observes the...

Verse 4.17 तदुपरागापेक्षित्वात् चित्तस्य वस्तुज्ञाताज्ञातं ॥१७॥ tat-uparāga-apekṣitvāt-cittasya vastu jñāta-ajñātam ||17|| An object remains known or unknown according to the conditioning or expectation of the consciousness. A conditioned mind can never perceive an object correctly. If the mind sees the object without expectation, it remains free. An object is understood and known according to the expectation of the mind, or remains unrecognized owing to the absence of reflection. When the object attracts the mind, contact and reflection begin.  This gives rise to knowledge. If the mind fails to come in contact with the object, it does not perceive it and the object remains unknown. If mind is conditioned or coloured knowledge of the object also becomes coloured. When the consciousness reflects on the object without condition, taint or expectation, its real essence is known. Similarly, if the mind reflects on the essence of the seer without conditioning, bias, or prejudice, the min...

Verse 4.16 न चैकचित्ततन्त्रं चेद्वस्तु तदप्रमाणकं तदा किं स्यात् ॥१६॥ na ca-eka-citta-tantraṃ cet-vastu tat-apramāṇakaṃ tadā kiṃ syãt ||16|| Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind. The essence of an object is not dependent upon one's mind. If the mind does not recognize the object, it means that mind or consciousness does not see, or that the seer is not stimulated by, the object.  But this does not mean that the object does not exist. As prakrui is as real and eternal as purusha, so are object and subject. Due to unripe intelligence and differences in the development of consciousness, each individual perceives objects according to his own intellectual 'wavelength', though their essence does not change. When a yogi reaches perfection in his sadhana, intelligence and consciousness touch the supreme knowledge: he becomes a fulfilled yogi, and remains merely an uninvolved witness of objects. Man is a trinity of bo...

Verse 4.15 वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥ vastu-sāmye citta-bhedāt tayoḥ vibhaktaḥ panthāḥ ||15|| The object being the same, perception and desire vary according to the various minds. The object (nature or prakruti) is as real as the subject (purusha) , but though the substance of nature or object remains the same, the perceptions of it vary according to the difference in the development of each person's consciousness. Here, consciousness is the perceiver and the object perceived becomes the object to be known. On account of rhe wheel of time, substance and qualities of nature, and consciousness as perceiver develop differently in each individual. Though different perceivers see an object in different ways, it remains the same. For example, the same man or woman is a pleasure to a beloved or a lover and a pain to a rival. He or she may be an object of indifference to an ascetic and of no interest to a renunciate. Thus, the object is the same, the perceiver sees in...

Verse 4.14 परिणामैकत्वात् वस्तुतत्त्वम् ॥१४॥ pariṇāma-ekatvāt-vastu-tattvam ||14|| The unity in things is from the unity in changes. As there is a harmonious mutation between sattva, rajas and tamas (prakasa, kriya and sthiti) , both in nature and in the individual self, so there are differences in the way we see objects. According to the predominating gunas in one's intelligence, an object is perceived differently although its essence remains the same. The yogi penetrates the harmonious combination of nature with its gunas, understands clearly their mutations, and keeps aloof from them. This study helps him to remain in the essence of his object of contemplation which is not bound by time or by the qualities of nature.  This object is the unchangeable seer, or the soul. The seer is not bound by time, whereas mind is. This sutra is a good guide for us. In our practice of Asana and pranayamaya we are the subjects, the performers. The different asanas and pranamaya are the objects wh...

Verse 4.13 ते व्यक्तसूक्ष्माः गुणात्मानः ॥१३॥ te vyakta-sūkṣmāḥ guṇa-ātmānaḥ ||13|| They are manifested or fine, being of the nature of the gunas. Desires, actions and rewards are not only entwined with the cycle of time but are composed and hidden according to the rhythmic movement of sattva, rajas and tamas. They may manifest and be brought to the surface, or remain hidden and emerge later. Bound to the wheel of time by the gunas, man started to form ideas fuelled by desires in the fire of consciousness. Then, through past actions and experiences, he began to mould his life in order to gain freedom from dualities.  This involved time, which has no beginning or end, but is simply a succession of moments. Though each moment is eternal and real in its continuous flow, it changes into movement. To be free from the cycles of cause and effect, man has to mould his behaviour from moment to moment. The cause is subtle but the effect is felt. The effects of our actions of yesterday are th...

Verse 4.11 हेतुफलाश्रयालम्बनैः संगृहीतत्वातेषामभावेतदभावः ॥११॥ hetu-phala-āśraya-ālambanaiḥ saṃgṛhītatvād-eṣām-abhāve tat-abhāvaḥ ||11|| Being held together by cause, effect, support, and objects, in the absence of these is its absence. Verse 4.12 अतीतानागतं स्वरूपतोऽस्तिअध्वभेदाद् धर्माणाम् ॥१२॥ atīta-anāgataṃ svarūpataḥ asti-adhva-bhedāt-dharmāṇām ||12|| The past and future exist in their own nature, qualities having different ways. Lack of understanding, avidya, creates afflictions, which in turn create desires. This causes the cycle of rebirths. The accumulated impressions of memory are without beginning, but have a definite end provided the individual becomes cultured and discerning. When the formation of desire is kept in abeyance, the cycle of rebirths comes to an end. Due to the play of the gunas of nature, conditions change, producing the illusion that time has changed. Past and future are woven into the present, though they appear different due to the movement of moments. Des...

Verse 4.10 तासामनादित्वं चाशिषो नित्यत्वात् ॥१०॥ tāsām-anāditvaṃ cā-āśisaḥ nityatvāt ||10|| Thirst for happiness beingeternal, desires are without beginning. Just as the universe is eternal, so are impressions and desires. They have existed from time immemorial. For one whose seeds of defects are eradicated, and whose desires have come to an end, the upheavals of the universe appear to have come to an end. Nobody knows the timeless, primeval, absolute One, or when the world came into being.  Both purusha and Prakriti spirit and nature, existed before man appeared. When creation took place, man was endowed with consciousness, intelligence, mind, senses of perception, organs of action and body. At the same time the characteristics or qualities (gunas) of nature, illumination (sattva) , action (rajas) and inertia (tamas) entered man's body.  Set on the wheel of time with the spokes of the gunas of nature, man began to function in accordance with these three fundamental, interming...

Verse 4.9 जाति देश काल व्यवहितानामप्यान्तर्यां स्मृतिसंस्कारयोः एकरूपत्वात् ॥९॥ jāti-deṣa-kāla-vyavahitānām-api-ānantaryaṃ smṛti-saṃskārayoḥ eka-rūpatvāt ||9|| There is connectiveness in desire, even though separated by speices, space and time, there being identification of memory and impressions. The law of karma functions uninterruptedly throughout successive lifetimes, though each life is separated by rank, place and time. Desires and impressions are stored in the memory and connect the behavioural patterns of previous lives with present and future lives. The theory of karma, or the law of cause and effect, is explained to inspire the siidhaka to pursue non-white and non-black karmas, which will free him from the desires and results which are simply the accumulated actions of his previous lives. Such desireless actions culture and refine the consciousness and enable it to explore the kingdom of the soul. This is another aspect of nirmana citta.  In the previous sutra, the common...

Verse 4.8 ततस्तणिऩाकानगुिानाभ ु एवाणबव्यणिवा ् सनानाभ य ॥ ८ ् ॥ tatastadvipakanugunanam evabhivyaktirvasananam 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.) Suppose I have made the three kinds of Karma, good, bad, and mixed; and suppose I die and become a god in heaven; the desires in a god body are not the same as the desires in a human body. The god body neither eats nor drinks; what becomes of my past unworked Karmas, which produce as their effect the desire to eat and drink? Where would these Karmas go when I became a god?  The answer is that desires can only manifest themselves in proper environments. Only those desires will come out for which the environment is fitted; the rest will remain stored up.  In this life we have many godly desires, many human desires, many animal desires. If I take a god body, only the god desires will come up, because for...

Verse 4.7 कभाश यिाक ु ृष्णं मोणगन् णत्रणवधभ इतय ् षाभे ॥ ७ ् ॥ karmashuklakrishnnam yoginah trividham itaresham Works are neither black nor white for the Yogis; for others they are threefold, black, white, and mixed. When the Yogi has attained to that state of perfection, the actions of that man, and the Karma produced by those actions, will not bind him, because he did not desire them. He just works on: he works to do good, and he does good, but does not care for the result, and it will not come to him. But for ordinary men, who have not attained to that highest state, works are of three kind, black (evil actions), white (good actions), and mixed. PATANJALI YOGA SUTRAS 

Verse 4.6 तत्र ध्यानजभ अनाशमभ ् ॥ ६ ् ॥ tatra dhyanajam anashayam Among the various Chittas that which is attained by Samadhi is desireless. Having explained the creation by the single mind of multiple thoughts which disturb the poise of the original mind, Patanjali's says here that this 'sprouted' mind should be cultured, stilled and silenced through profound meditation. This puts an end to the influence of impressions, and frees the consciousness from entanglements with objects seen, heard or known. Meditation not only frees consciousness from past impressions but also removes the obstacles to the progressive evolution of the mind. Impressions of attachment and affliction continue to torment others. These obstacles, lust, anger, greed, infatuation, pride and jealousy, are the spokes of the emotional wheel. Meditation helps to subdue them so that the emotional centre (the consciousness of the heart} can expand in a new dimension of spiritual growth. Then consciousness will...

Verse 4.5 प्रवणत्तब ृ दे प्रमोजकं णचत्तभ े एकभ ् अन् केेषाभ ॥ ५॥ ् pravrittibhede prayojakam chittam ekam anekesham Though the activities of the different created minds are various, the one original mind is the controller of them all. Consciousness, though single, directs multiple thoughts, sometimes creating disparities between words and deeds. It is indirectly responsible for numerous activities, and becomes the source of desires and their fulfilment. If it stops directing thoughts, the need to culture the consciousness towards transformation does not arise. Patanjali wants us to channel the energies of the multiple mind in the right direction, so that no disparities or distortions arise between words, thoughts and deeds. It has already been said that from the sense of 'I' consciousness in the sphere of activity, multiple thoughts arise. Owing to lack of understanding, avidya, their fluctuations create doubts, confusion, desires and greed, bringing afflictions. that disturb t...

Verse 4.4 णनभािणचत्तान्यणस्मताभात्रात य ॥ ४ ् ॥ nirmannachittanyasmitamatrat From egoism alone proceed the created minds. From a sense of self-awareness, numerous activities become associated in one's consciousness, thereby giving rise to mental states called moods, which form themselves into nirmita, or cultivated, citta. They taint, distort and disturb the intelligence, creating various afflictions and fluctuations.  If this distorted consciousness is re-channelled in the right direction, it develops refinement and sensitivity. Then nirmita citta changes into a sense of sattvic individuality, and nature makes the intelligence wise, which in turn keeps the consciousness pure. This sutra explains the quality of constructive and creative mind. The seat of the mind-matter is the brain. It creates fluctuations, bias and prejudices which cause pain and distress, and need to be restrained. The mind at its source is single and pure. It is known as the core of the being (Atman) or the se...

Verse 4.3 णनणभत्तभ अप्रमोजकं प्रकृ तीनां वयिब ् दस्ते तत् ऺ ु णत्रकवत े ॥३॥  nimittam aprayojakan prakritinan varannabhedastu tatah kshetrikavat 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. As a farmer builds dykes between fields to regulate the flow of water, evolved yogis channel the abundant flow of nature's energy to free themselves from the bondage of their actions and develop spiritual insight. Even if sadhana fails to bring about complete transformation in the life of a sadhaka, it certainly serves to remove obstacles in the path of his evolution. Past good actions (karmasaya) indirectly become instrumental in accelerating the flow of natural tendencies for the good of the consciousness. A farmer heaps up banks of earth to collect water and soak part of a field. When one area is soa...

Verse 4.2  जात्यन्तयऩणयिाभ् प्रकृत्याऩयातू ॥ २ ् ॥ jatyantaraparinamah prakrityapoorat The change into another species is by the filling in of Nature. Patanjali explained that nature's energy flows in such abundance in certain adepts that their consciousness is transformed, enabling them to live in a pure dynamic state in this present life. (If a sadhaka fails to reach perfection during this life, nature may abundantly penetrate and perfect his sadhana in the next, so that he may then experience freedom.) Due to the power of his practices, nature's energy flows in such a sadhaka with such force as to transform him into an immortal.  It is interesting to note also that nature itself is the power-house for spiritual evolution. Sri Ramanujacharya , jnaneshvar, Tukaram and Nandanar attained kaivalya during their lives here on earth without yogic sadhana because of the fruits of yogic practices in their previous lives (jatyantara parnaima) . Similarly, Acharyani's Maitreyi, Garg...