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:鈥擬editating 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.
Go directly to: Footnotes.
S奴tra 4.15
Sanskrit text, Unicode transliteration and English translation of 蝉奴迟谤补 4.15:
啶掂じ啷嵿い啷佮じ啶距ぎ啷嵿く啷� 啶氞た啶む啶むき啷囙う啶距い啷嵿い啶啶班啶掂た啶啷嵿い啶� 啶え啷嵿ぅ啶距 啷� 啷�.啷оカ 啷�
vastus膩mye cittabhed膩ttayorvibhakta岣� panth膩岣� || 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:
痴测腻蝉补 questions, why the ealier 蝉奴迟谤补 looks illogical?
[Read 蝉奴迟谤补 4.15 above]
笔补迟补帽箩补濒颈 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.
痴测腻蝉补 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 厂腻峁卥丑测补 philosophy, all objects are made up of three 驳耻峁嘺 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.
础谤补峁噛补 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]
鈥淪ame object is seen in different ways by different minds. An object is not dependent on one mind.鈥�
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]:
础谤补峁噛补, op.cit., p.375
[2]:
Ibid., p.375
[3]:
Osho, op.cit., p.108-110