Patanjali Yoga Sutras only; thus, consecutiveness of desires will not be broken. 10. तासाम् अनादित्वं चाशिषो नित्यत्वात् ॥१०॥ tasam anaditvam chashisho nityatvat Thirst for happiness being eternal, desires are without beginning. All experience is preceded by desire for becoming happy. There was no beginning of experience, as each fresh experience is built upon the tendency generated by past experience; therefore desire is without beginning. 11. हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः ॥११॥ hetufalashrayalambanaih sangrihitatvad esham abhave tadabhavah Being held together by cause, effect, support, and objects, in the absence of these is its absence. These desires are held together by cause and effect; if a desire has been raised it does not die without producing its effect. Then again, the mind-stuff is the great storehouse, the support of all past desires, reduced to Samskara form; until they have worked themselves out they will not die. Moreover, so long as the senses receive the external objects fresh desires will arise. If it be possible to get rid of these, then alone desires will vanish. 12. अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम् ॥१२॥ atitanagatan svaroopatostyadhvabhedad 132

Patanjali Yoga Sutras dharmanam The past and future exist in their own nature, qualities having different ways. 13. ते व्यक्तसूक्ष्मा गुणात्मानः ॥ १३ ॥ te vyaktasookshma gunatmanah They are manifested or fine, being of the nature of the Gunas. The Gunas are the three substances, Sattva, Rajas, and Tamas, whose gross state is the sensible universe. Past and future arise from the different modes of manifestation of these Gunas. 14. परिणामैकत्वाद् वस्तुतत्त्वम् ॥ १४ ॥ parinamaikatvad vastutattvam The unity in things is from the unity in changes. Though there are three substances their changes being co-ordinated all objects have their unity. 15. वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः ॥ १५ ॥ vastusamye chittabhedat tayorvibhaktah panthah The object being the same, perception and desire vary according to the various minds. 133

Patanjali Yoga Sutras 16. तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम् ॥ १६ ॥³ taduparagapekshatvat chittasya vastu jnatajnatam Things are known or unknown to the mind, being de-pendent on the colouring which they give to the mind. 17. सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ १७ ॥ sada jnatashchittavrittayastatprabhoh purushasyaparinamitvat The states of the mind are always known because the lord of the mind is unchangeable. The whole gist of this theory is that the universe is both mental and material. And both the mental and material worlds are in a continuous state of flux. What is this book? It is a combination of molecules in constant change. One lot is going out, and another coming in; it is a whirlpool, but what makes the unity? What makes it the same book? The changes are rhythmical; in harmonious order they are sending impressions to my mind, and these pieced together make a continuous picture, although they parts are continuously ³ Swami Vivekananda does not comment on the sutra which is 16ᵗʰ sutra in most versions of Patanjali Yoga Sutra. This sutra is: न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात् ॥ “An object exists independent of its cognizance by any one consciousness. What happens to it when that consciousness is not there to perceive it?” 134

Patanjali Yoga Sutras changing. Mind itself is continuously changing. The mind and body are like two layers in the same substance, moving at different rates of speed. Relatively, one being slower and the other quicker, we can distinguish between the two motions. For instance, a train is moving, and another carriage is moving slowly alongside it. It is possible to find the motion of both these, to a certain extent. But still something else is necessary. Motion can only be perceived when there is something else which is not moving. But when two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the Purusa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as rays of light from a camera are reflected upon a white sheet, painting hundreds of pictures on it, without in any way tarnishing the sheet. 18. न तत् स्वाभासंदृश्यत्वात् ॥ १८ ॥ na tat svabhasandrishyatvat Mind is not self-luminous, being an object. Tremendous power is manifested everywhere in nature, but yet something tells us that it is not self-luminous, not essentially intelligent. The Purusa alone is self-luminous, and 135

Patanjali Yoga Sutras gives its light to everything. It is its power that is percolating through all matter and force. 19. एकसमये चोभयानवधारणम् ॥ १९॥ ekasamaye chobhayanavadharannam From its being unable to cognise two things at the same time. If the mind were self-luminous it would be able to cognise everything at the same time, which it cannot. If you pay deep attention to one thing you lose another. If the mind were self-luminous there would be no limit to the impressions it could receive. The PuruSa can cognise all in one moment; therefore the PuruSa is self-luminous, and the mind is not. 20. चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च ॥ २०॥ chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha Another cognising mind being assumed there will be no end to such assumptions and confusion of memory. Let us suppose that there is another mind which cognises the first, there will have to be something which cognises that, and so there will be no end to it. It will result in confusion of memory, there will be no storehouse of memory. 21. चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम् ॥ २१ ॥ 136

Patanjali Yoga Sutras chiterapratisankramayastadakarapattau svabuddhisanvedanam The essence of knowledge (the PuruSa) being un-changeable, when the mind takes its form, it becomes conscious. Patanjali says this to make it more clear that knowledge is not a quality of the PuruSa. When the mind comes near the PuruSa it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the PuruSa. 22. द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥ २२ ॥ drashtridrishyoparaktan chittan sarvartham Coloured by the seer and the seen the mind is able to understand everything. On the one side the external world, the seen, is being reflected, and on the other, the seer is being reflected; thus comes the power of all knowledge to the mind. 23. तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात् ॥ २३ ॥ tadasankhyeyavasanachitram api pararthan sanhatyakaritvat The mind through its innumerable desires acts for another (the PuruSa), being combinations. The mind is a compound of various things, and therefore it cannot work for itself. Everything that is a combination in this 137

Patanjali Yoga Sutras world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the PuruSa. 24. विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः ॥२४॥ visheshadarshin aatmabhavabhavanavinivrittih For the discriminating the perception of the mind as Atman ceases. Through discrimination the Yogi knows that the PuruSa is not mind. 25. तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम् ॥२५॥ tada vivekanimnan kaivalyapragbharan chittam Then bent on discriminating the mind attains the previous state of Kaivalya (isolation). Thus the practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are. We find that this nature is a compound, and is showing the panorama for the PuruSa, who is the witness; that this nature is not the Lord, that the whole of these combinations of nature are simply for the sake of showing these phenomena to the PuruSa, the enthroned king within. When discrimination comes by long practice fear ceases, and the mind attains isolation. 26. तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः ॥२६॥ tachchhidreshu pratyayantarani sanskarebhyah 138

Patanjali Yoga Sutras The thoughts that arise as obstructions to that are from impressions. All the various ideas that arise making us belive that we require something external to make us happy are obstructions to that perfection. The Purusa is happiness and blessedness by its own nature. But that knowledge is covered over by past impressions. These impressions have to work themselves out. 27. हानम् एषां क्लेशवदुक्तम् ॥ २७ ॥ hanam esham kleshavaduktam Their destruction is in the same manner as of ignorance, etc., as said before. 28. प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः ॥ २८ ॥ prasankhyanepyakusidasy sarvathavivekakhyater dharmameghah samadhih Even when arriving at the right discriminating knowledge of the senses, he who gives up the fruits, unto him comes as the result of perfect discrimination, the Samadhi called the cloud of virtue. When the Yogi has attained to this discrimination, all these powers will come that were mentioned in the last chapter, but the true Yogi rejects them all. Unto him comes a peculiar knowledge, a particular light called the Dharma Megha, the cloud of virtue. All the great prophets of the world whom history has recorded had this. They had found the whole 139

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foundation of knowledge within themselves. Truth to them had become real. Peace and calmness, and perfect purity became their own nature, after they had given up all these vanities of powers. 29. ततः क्लेशकर्मनिवृत्तिः ॥ २९ ॥ tatah kleshakarmanivrittih From that comes cessation of pains and works. When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains. 30. तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम् ॥ ३० ॥ tada sarvavarannamalapetasy jnanasyaanantyajgyeyam alpam Then knowledge, bereft of covering and impurities, becoming infinite, the knowable becomes small. Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures sums up what is meant by the Buddha (which is the name of a state). It defines it as infinite knowledge, infinite as the sky. Jesus attained to that state and became the Christ. All of you will attain to that state, and knowledge becoming infinite, the knowable becomes small. This whole universe, with all its knowable, becomes as nothing before the Purusa. the ordinary man thinks himself very small, because to him the knowable seems to be so infinite. 140

Patanjali Yoga Sutras 31. ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम् ॥३१॥ tatah kritarthanan parinamakramapari samaptirgunanam Then are finished the successive transformations of the qualities, they having attained the end. Then all these various transformations of the qualities, which change from species to species, cease forever. 32. क्षणप्रतियोगी परिणामापरान्तनिग्राह्यः क्रमः ॥३२॥ kshannapratiyogi parinamaparantanigrarhyah kramah The changes that exist in relation to moments, and which are perceived at the other end (at the end of a series) are succession. Patanjali here defines the word succession, the changes that exist in relation to moments. While I am thinking, many moments pass, and with each moment there is a change of idea, but we only perceive these changes at the end of a series. So, perception of time is always in the memory. This is called succession, but for the mind that has realised omnipresence all these have finished. Everything has become present for it; the present alone exists, the past and future are lost. This stands controlled, and all knowledge is there in one second. Everything is known like a flash. 141

Patanjali Yoga Sutras 33. पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं , स्वरूपप्रतिष्ठा वा चितिशक्तिरेति ॥३३॥ purusharthashoonyanan gunanan pratiprasavah kaivalyan, svaroopapratishtha va chitishaktireti The resolution in the inverse order of the qualities, berfect of any motive of action for the Purusa, is Kaivalya, or it is the establishment of the power of knowledge in its own nature. Nature's task is done, this unselfish task which our sweet nurse Nature had imposed upon herself. As it were, she gently took the self-forgetting soul by the hand, and showed him all the experiences in the universe, all manifestations, bringing him higher and higher through various bodies, till his glory came back, and he remembered his own nature. Then the kind mother went back the way she came, for others who have also lost their way in the trackless desert of life. And thus she is working, without beginning and without end. And thus through pleasure and pain, through good and evil, the infinite river of souls is flowing into the ocean of perfection, of self-realisation. Glory unto those who have realised their own nature! May their blessings be on us all! 142