Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 4.25 [Visheshadarshin], 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 4.25 [Viśeṣadarśin]
Sanskrit text, Unicode transliteration and English translation of sūtra 4.25 [viśeṣadarśin]:
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ॥ ४.२५ ॥
viśeṣadarśina ātmabhāvabhāvanāvinivṛttiḥ || 4.25 ||
(25) For one who has realised the distinctive entity, i.e. puruṣa (mentioned in the previous aphorism), inquiries about the nature of his self-cease.
Ancient and Modern interpretation:
Bhāsvatī says,[1] the purpose of this sūtra is that after sādhaka attains clear vision of distinction between knowable and seer, knowledge of self comes to an end. One who is born with seed of liberation also has the urge to start the quest for knowledge of self, which ends once he attains a clear vision of Seer.
Osho says,[2]
“When one has seen the distinction, there is cessation of desire, dwelling in ātmā, the self.”
Kaivalya happens only when the last desire to be has disappeared. The whole problem is to be or not to be. The whole life we try to be this or that and the ultimate can happen only when you are not.
Taimni opines[3] , this sūtra points out the nature of the limitations from which the life suffers even on the highest planes of manifestation.
The puruṣa is not only the ultimate source of all perception as pointed out in IV.18, but he is also the motive power or reason of this play of vāsanā s which keep the mind in incessant activity. It is for him that all this long evolutionary process is taking place although he is always hidden in background.
Footnotes and references:
[1]:
Bhāsvatī, op.cit., p.625
[2]:
Osho, op.cit., p.129,132
[3]:
Taimni, op.cit., p.380