Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 4.15, 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 4.15
Sanskrit text, Unicode transliteration and English translation of sūtra 4.15:
वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥ ४.१५ ॥
vastusāmye cittabhedāttayorvibhaktaḥ panthāḥ || 4.15 ||
(15) In spite of sameness of objects, on account of there being separate minds they (the object and its knowledge) follow different paths that is why they are entirely different.
Ancient and Modern interpretation:
Vyāsa questions, why the ealier sūtra looks illogical?
[Read sūtra 4.15 above]
Patañjali says, inspite of sameness of objects, on account of there being separate minds they (the object and its knowledge) follow different paths that is why they are entirely different.
Vyāsa explains[1] further, that if same object evokes feeling of pleasure in a virtuous mind, a feeling of misery in a vicious mind etc. Then which mind is behind creation? Again, it is not probable that the creation of one mind would influence another mind. But the paths of object and knowledge are demarketed by difference in objectivity and receptivity and as such there is no chance of confusion between the two.
According to Sāṅkhya philosophy, all objects are made up of three guṇa s, which are constantly mutating. They come in contact with the mind through exciting cause such as virtue, vice etc. and they are the cause of creating such impressions.
Araṇya explains,[2] when same external object arouses different feelings in different minds, then that object and mind must be different. They are mutating in different directions.
Osho says,[3]
“Same object is seen in different ways by different minds. An object is not dependent on one mind.”
Things exist in themselves, but we can know things in themselves if one drops the mind. Otherwise mind goes on playing tricks. One sees the objects, which they like or desire. So, right listening is listening without the mind, right seeing is seeing without the mind with only awareness.
Footnotes and references:
[1]:
Araṇya, op.cit., p.375
[2]:
Ibid., p.375
[3]:
Osho, op.cit., p.108-110