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Yoga Sutras 4.4-4.6:
Emergence and
Mastery of Mind
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 Mind springs forth from I-ness:
The mind springs forth from the extremely fine sense of individuality or
asmita. It is I-ness itself, that is yet free from attractions, aversions,
and fears. (4.4)
The one mind is the root of the many:
The root aspect of mind that emerges from individuality or asmita is the
core out of which there may emerge many clusters of mental identity. All
of the mental constructs of who we think we are, are false identities that
are secondary to that central mental identity. (4.5)
Cultivate the mind of meditation:
What should one do with all of the currents and cross-currents of
mind? The practical wisdom of the three sutras in this section is to
cultivate the mind of a meditator, which is free from stored impressions
and the play of karma. (4.6)
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4.4
The emergent mind fields springs forth from the individuality of I-ness (asmita).
(nirmana chittani asmita matrat)
- nirmana = produced,
created, constructed, forming, arising, emerging
- chitta = minds,
fields of consciousness
- asmita = I-ness
- matra = alone,
individuality
Mind springs forth from
I-ness: The mind springs forth from the extremely fine sense of
individuality or asmita. It is I-ness itself, that is yet free from
attractions, aversions, and fears.
Individuality and emerging identity:
Recall that there are five colorings or kleshas (2.3), and that these
emerge sequentially. First is avidya, or ignorance (2.4,
2.5), and then
comes I-ness, individuality or asmita (2.6). Then after there is an
individuality, it starts to take on, or wrap itself (1.4)
in all sorts of
attractions (2.7) and aversions (2.8). Finally, once all of this false
identity has been assumed, there is the fear of the loss of those identities
(2.9).
In such a way, the mind emerges out of the subtler form. The advanced yogi
has mastery even over this process of mind emerging out of the root I-ness
or asmita.
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4.5
While the activities of the emergent mind fields may be diverse, the one
mind is the director of the many.
(pravritti bhede prayojakam chittam ekam anekesam)
- pravritti = activity,
- bhede = difference,
distinction, diverse
- prayojakam = causing,
directing
- chitta = mind field
- eka = one
- anekesa = other,
many, numerous
The one mind is the root of the many:
The root aspect of mind that emerges from individuality or asmita (4.4)
is the core out of which there may emerge many clusters of mental
identity. All of the mental constructs of who we think we are, are false
identities that are secondary to that central mental identity.
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4.6
Of these mind fields, the one that is born from meditation is free from
any latent impressions that could produce karma.
(tatra dhyana jam anasayam)
- tatra = of these
- dhyana = meditation
- jam = born
- anasayam = without
stored impressions, free from karmic vehicles, without deposit of past
influences, without latency
Cultivate the mind of meditation:
The practical wisdom of these three sutras is contained here. What should
one do with all of these currents and cross-currents of mind? The
thing to cultivate is the mind of a meditator, which is free from stored
impressions and the play of karma.
The
next sutra is 4.7
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presenting the ancient Self-Realization path of
the Tradition of the Himalayan masters in simple, understandable and
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our sadhana or practices is the highest
Joy that comes from the Realization in direct experience of the
center of consciousness, the Self, the Atman or Purusha, which is
one and the same with the Absolute Reality.
This Self-Realization comes through Yoga meditation of the Yoga
Sutras, the contemplative insight of Advaita Vedanta, and the
intense devotion of Samaya Sri Vidya Tantra, the three of which
complement one another like fingers on a hand.
We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha,
and Tantra Yoga. Meditation, contemplation, mantra and prayer
finally converge into a unified force directed towards the final
stage, piercing the pearl of wisdom called bindu, leading to the
Absolute.
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