Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 1.4 [Cittavrittis], English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Sūtra 1.4 [Cittavṛttis]
Sanskrit text, Unicode transliteration and English translation of sūtra 1.4 [cittavṛttis]:
वृत्तिसारूप्यमितरत्र ॥ १.४ ॥
vṛttisārūpyamitaratra || 1.4 ||
(4) At other times, the seer appears to assume the form of the modification of the mind.
Ancient and Modern interpretation:
Patañjali in this sūtra provides the answer to the question as to what happens to puruṣa, when he is not established in his svarūpa. When cittavṛttis are not in the state of cessation (nirodha), the seer is assimilated with the particular vṛtti which happens to occupy the field of his consciousness. To explain this, Taimni has provided a simile of an electric bulb illuminated in a tank of still water. If the water is churned, it will make different three-dimensional patterns around the bulb. These patterns will change every moment till such time the water is churned. The bulb may disappear from the view. In other words, the light will get assimilated or will get lost in the churning water. Once the water subsides, the bulb will again appear in the view.
Osho has analyzed[1] sūtra I.3 and I.4 together. He says,
‘Then the witness is established in itself and in other states there is identification with the modifications of the mind.’
When mind ceases, one is established in his witnessing self. In other states except this state, there are identifications. All identifications constitute the world. If the mind is in the state of identification, the sādhaka will be in misery. When he transcends the identification, he is liberated and enters into world of bliss. He becomes siddha.
Once all the modifications of the citta are stopped and when the citta has calmed down completely, the puruṣa (who has been witnessing these modifications) establishes itself in its pure and true nature. This is the state of self-realization of the sādhaka. The sādhaka, who hitherto was identifying himself with and as various modifications of the mind and which was not his true state, now realizes that his true nature is that of sat, cit and ānanda.
Osho’s comments appear to be based on the Vedāntic view, as saguṇa Brahman or Īśvara, is sat-cid-ānanda-svarupa as per Vedānta. From Sāṅkhya point of view, in the last stage of liberation (Kaivalya), puruṣa (Pure Consciousness) gets isolated from prakṛti.
In this thesis, we shall see that the interpretations of yogasūtras by Vyāsa and Osho support the Sāṅkhya & Vedānta view respectively.
Footnotes and references:
[1]:
Osho, op.cit., p. 168-169.