PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA

SRI PATANJALA YOGA DARSANAM

IV. 21.

Will be adding Sanskrit.

If it is assumed that there are two minds the observer and the observed - this would result in logical absurdity (since both are based on the same intelligence, who designates the distinction?) and also confusion of memory or universal schizophrenia, which is not found to be the case.

IV. 22.

The undivided intelligence or homogeneous consciousness in which there is no movement of thought is aware of its own enlightened or awakened nature on account of its awareness of the apparent movement of thought. There is paradoxical movement in non-movement which is the total intelligence.

IV. 23.

The same mind takes on the role of the observer and the very same mind then observes the coloring of the mind which becomes the observed - the subject and the object: it is indeed everything. Hence the self is but an idea .

IV. 24.

Though the mind is motivated in its actions by numerous and diverse tendencies, in reality, it exists and functions for another because it is able to function in conjunction with the undivided indwelling intelligence. The mind does not exist apart from that intelligence and the diverse tendencies.

IV. 25.

One who sees this completely and clearly is freed from the false and imaginary notion of self.

IV. 26.

Then the whole mind flows towards wisdom and the realization of complete freedom or liberation.

IV .27.

It is possible, during such periods when this awareness of this freedom is interrupted there arise other thoughts on account of the mind’s past habits of thinking .

IV. 28.

These habit-moulds are also to be treated as sources of psychic distress or disturbance and got rid of in the manner described already .

IV. 29.

Where there is no interest in or attraction whatsoever even for the highest kind of intellectual knowledge and experience and where there is uninterrupted self-awareness there comes a state of enlightenment which is like a cloud that showers virtue or order.

IV. 30.

When thus order is restored in the mind and therefore in behavior, all actions that favor psychic distress are effortlessly avoided.

IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)

IV. 31.

Then, since all the veils have been removed and all the impurities have been destroyed, there is infinite knowledge - little remains to be known or experienced (or, the objects of knowledge or experience are seen to be conditioned, finite and worthless.)

IV. 32.

Thus, they who have realized this have fulfilled their mission in life. And the beginning less succession of changes of the qualities or characteristics, that was falsely assumed to be related to the self which itself was the first notion - comes to an end. (Or, the succession of changes of qualities which have reached the fulfillment of their purpose comes to an end.)

IV. 33

What is regarded as continuous succession is only a series of individual and independent moments. When the last moment is not apprehended as being part of a continuum, the false notion of succession and therefore of time comes to an end.

IV. 34.

The qualities and the characteristics of a person have no goal nor motivation any more. They return to their cause, ignorance! There emerges creative independence. The undivided cosmic intelligence which is omnipotent regains as it were its own identity.

OM TAT SAT
(in) finis

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