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Yoga
Sutras 4.15-4.17:
Mind
Perceiving Objects
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 Minds perceive
differently: Although the same objects may be perceived by different minds, they are
perceived in different ways, because those minds manifested differently. (4.15)
Objects are independent of minds: However, the object itself does not depend on any one mind, for if it did,
then what would happen to the object if it were not being experienced by
that mind? (4.16)
The coloring of mind determines
perception: Objects are either known or not known according to the way in which the
coloring of that object falls on the coloring of the mind observing it. In
other words, it is the coloring of one's own mind that determines
perception. (4.17)
Reduce coloring to see clearly: In
the previous sutras (4.13-4.14) the very
subtle building blocks (gunas) of the subconscious mental impressions are
dealt with. Even these most subtle elements, like the more surface thought
patterns, are subject to the same principle and practice of uncoloring
(aklishta) the colored (klishta) thought patterns (1.5-1.11).
This process of uncoloring is a core principle of the science of Yoga and
has been described throughout the Yoga Sutra. (1.5,
2.1-2.9, 2.10-2.11,
2.12-2.13)
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4.15
Although the same objects may be perceived by different minds, they are
perceived in different ways, because those minds manifested differently.
(vastu samye chitta bhedat tayoh vibhaktah panthah)
- vastu = a reality,
real object, existent
- samye = sameness
- chitta = minds, of
the consciousness of the mind-field
- bhedat = diversity,
difference
- tayoh = their, of
the two
- vibhaktah = separation,
division
- panthah = paths,
levels of being, ways of perceiving
Think of meditating on a flower:
Imagine that four people are sitting together, meditating on the same
object, a flower, for example. One person is meditating on the beauty of the
flower. A second person is meditating on the molecular
structure of the flower. A third person is meditating on the subtle
essence of light that forms the flower. A fifth fourth is meditating on the
primal elements, the gunas, out of which the flower manifested.
The flower is the same, while the
minds differ: In this example, it is not the flower
which has changed. Rather, it is the nature of the four different minds
that determines the way the flower is experienced. Each of the four minds
in this example are operating from progressively deeper levels of being,
and thus, the object perceived is experienced at its different levels of
manifestation.
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4.16
However, the object itself does not depend on any one mind, for if it did,
then what would happen to the object if it were not being experienced by
that mind?
(na cha eka chitta tantram ched vastu tat pramanakam tada kim syat)
- na = not
- cha = and
- eka = one, single
- chitta = mind, of
the consciousness of the mind-field
- tantram = dependent
- ched = if
- vastu = a reality,
real object, existent
- tat = that
- apramanakam = not
cognized
- tada = then
- kim = what
- syat = exists,
becomes
The flower does not depend on a mind:
The flower that was used as an object of meditation in the last sutra (4.15),
is not dependent on any one mind. The significance of this sutra is that
in the last section (4.13-4.14)
explained that the characteristics of an object manifest from the gunas (4.13),
and that, although they manifest through many levels, they appear
as a single unit. Because of that fact, it can sound like the nature of
the object is necessarily dependent on the person doing the observing.
This current sutra clarifies the practical point that the object is
independent. (Philosophers might have metaphysical debates about this
point, but Yoga focuses on the practical path of going beyond the levels
of reality, so as to experience the eternal center.)
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4.17
Objects are either known or not known according to the way in which the
coloring of that object falls on the coloring of the mind observing it.
(tad uparaga apeksitvat chittasya vastu jnata ajnatam)
- tad = that, these,
thereby
- uparaga = coloring,
conditioning, reflection
- apeksitvat = due to
need
- chittasya = of the
mind, of the consciousness of the mind-field
- vastu = a reality,
real object, existent
- jnata = known
- ajnatam = unknown
The coloring of mind determines
perception: Objects are either known or not known according to the way
in which the coloring of that object falls on the coloring of the mind
observing it. In other words, it is the coloring of one's own mind that
determines perception.
Reduce coloring to see clearly: In
the previous section (4.13-4.14) the
very subtle building blocks (gunas) of the subconscious mental impressions
are dealt with. Even these most subtle elements, like the more surface
thought patterns, are subject to the same principle and practice of
uncoloring (aklishta) the colored (klishta) thought patterns (1.5-1.11).
This process of uncoloring is a core principle of the science of Yoga and
has been described throughout the Yoga Sutra. (1.5,
2.1-2.9, 2.10-2.11,
2.12-2.13)
The
next sutra is 4.18
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