PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA
SRI PATANJALA YOGA DARSANAM
IV. 11.
PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA
SRI PATANJALA YOGA DARSANAM
IV. 11.
Will be adding Sanskrit.
Yet, since these tendencies have a cause-and-effect relationship with ignorance (that is, they are the result of ignorance and also the cause of its perpetuation) they disappear when the cause (ignorance of the spiritual truth) is dispelled, and vice versa: they support and promote each other and are bound to each other.
IV. 12.
But that does not imply that the past (the memory and the tendencies) is false and that the future is abolished (by their disappearance). The past and the future exist in reality, in their own form - because the characteristics and the natural differences of countless beings follow different paths.
IV. 13.
These differences are of the quality of the beings, not of the being itself. And, they may be either subtle or obvious.
IV. 14.
Surely, the material world exists: though it is seen that it constantly undergoes change, there is some substance which thus undergoes change .
IV. 15.
The world of matter is entirely neutral and homogeneous. Differences (like good and evil, beauty and ugliness) are perceived because such differences are created by viewpoints oriented to different directions or goals .
IV.
16.
An object or a substance in this world is not dependent for its existence on one mind. Else, would it not cease to be if that mind does not cognize it?
IV .17.
However, a particular object or substance is comprehended or ignored in accordance with whether the mind is or is not colored by that object, and is therefore attracted or repelled by that substance . Hence the quality or the description of the substance is dependent on the mind: whereas its existence is independent of it.
IV. 18.
All such changes, colorings and modifications of the mind are always known to the lord of the mind, the indwelling intelligence, since the intelligence is changeless.
IV. 19.
Surely, it cannot be said that the mind is self-luminous and can know itself; it (its changes and modifications) is perceived only by the inner light or the indwelling intelligence.
IV. 20.
Nor, can it be said that the mind is simultaneously both the perceiver and the perceived, the observer and the observed. For, then there would not be rational comprehension.
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