Yoga-sutras (Ancient and Modern Interpretations)

by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926

Yoga-sutras 4.6, 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.

Sanskrit text, Unicode transliteration and English translation of sūtra 4.6:

तत्र ध्यानजमनाशयम् ॥ ४.६ ॥

tatra dhyānajamanāśayam || 4.6 ||

(6) Of these (mind with super-normal powers) those obtained through meditation are without any subliminal imprints.

Ancient and Modern interpretation:

Vyāsa gives[1] five types of constructed minds or minds which have attained supernatural powers—

  1. obtained by birth;
  2. acquired through drugs;
  3. through incantations;
  4. by austerities;
  5. by concentration or meditation;

Of these the mind obtained through meditation is free from afflictive latencies of attachment etc. Hence, it has no connection with (worldly).

Virtue or vice, as afflictions of yogīs are fully attenuated. All other minds carry the latent impressions of their previous actions.

Osho says[2] only the original mind which is born out of meditation is free from desires. Generally, one is in mechanical mind, which is created out of imitation, which parents teach right from birth. We need to go back to original mind.

Taimni describes nirmāṇa citta as,[3] here the yogī like all others, carry lots of tendencies and potentialities in the form of karma and vāsanās. These exist in his subtler vehicles in a definite form and have to be worked out or destroyed before kaivalya can be attained.

These sūtras refer to these individual vehicles which are of two types—

  1. Those which are product of evolutionary growth during successive lives.
  2. Those which yogī can create by his will.

One should have some knowledge about the mental machanisms through which these tendencies function, and then understand the metods adopted to destroy karma- s and vāsanās.

Footnotes and references:

[1]:

Araṇya, op.cit., p.353

[2]:

op.cit., p.37

[3]:

op.cit., p.378-379

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