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Yoga
Sutras 4.18-4.21:
Illumination
of the Mind
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 Consciousness is aware of the mind:
The activities of the mind are always known by the pure consciousness (purusha),
because that pure consciousness is superior to, support of, and master
over the mind. (4.18)
Mind is not self-illuminating: That mind is not
self-illuminating, as it is the object of knowledge and
perception by the pure consciousness (4.19). Nor can both the mind and the
illuminating process be cognized
simultaneously (4.20).
If one mind were illuminated by another, as its master, then there would be
an endless and absurd progression of cognitions, as well as confusion (4.21).
Seeking consciousness alone: The
well known phrase mind over matter is true because, in a sense,
mind is matter, in that all of its activities are composed of the
primal elements (the gunas of prakriti) (4.13-4.14).
Mind appears to have its own life solely because of the pure consciousness
(purusha), which permeates it. Since the mind is not
self-illuminating, the
Yogi seeks only to have the direct experience of the pure consciousness.
The very foundation of Yoga explains that Yoga is the mastery of the
modifications of the mind field (1.2),
and that once this has occurred, the Seer or Self rests in its true nature
(1.3).
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4.18
The activities of the mind are always known by the pure consciousness,
because that pure consciousness is superior to, support of, and master
over the mind.
(sada jnatah chitta vrittayah tat prabhu purusasya aparinamitvat)
- sada = always
- jnatah = are known
- chitta = of the
mind, of the consciousness of the mind-field
- vrittayah = operations,
activities, fluctuations, modifications, changes, or various forms of
the mind-field
- tat = their, that
- prabhu = master,
superior, support of
- purusasya = pure
consciousness
- aparinamitvat = changelessness,
immutable
Consciousness is witness of the mind:
The activities of the mind are always known by the pure consciousness,
because that pure consciousness is superior to, support of, and master
over the mind.
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4.19
That mind is not self-illuminating, as it is the object of knowledge and
perception by the pure consciousness.
(na tat svabhasam drishyatvat)
- na = is not
- tat = it
- svabhasam = self
illuminating (sva = own; abhasa = illumination)
- drishyatvat = knowability
Mind is not self-illuminating:
Mind is not self illuming because it is made of stuff (the three
gunas), just like the photos are made of ink (of three kinds). Mind is
made of the three gunas (4.13), and
is not, in itself, consciousness. Rather, consciousness (purusha) operates
through the mind.
Mind is witnessed by consciousness:
When the consciousness (purusha) operates through the mind, it is
also witness of the mind.
Mind is the object being witnessed:
When consciousness (purusha) is witnessing the mind, the mind is the object
being witnessed. This is a key point here, so that this is not mere
philosophy, but a practical part of the subtlest meditation processes. At
some point, the mind itself is seen as an object of observation to be set
aside with non-attachment, just like the many surface level thought
patterns of daily life are set aside in the earlier or grosser stages of
meditation. Now, the instrument of thinking itself is being seen and
transcended in the pursuit of the direct experience of pure consciousness.
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4.20
Nor can both the mind and the illuminating process be cognized
simultaneously.
(eka-samaye cha ubhaye anavadharanam)
- eka-samaye = at the
same time, simultaneously (eka = one; samaye = time, condition)
- cha = and, nor
- ubhaye = both
- anavadharanam = cannot
be cognized
Awareness of mind and witness don't
coexist: It is not possible to be aware of an
object in the mind field at the same time there is awareness of one's true
nature as the illuminator of the mind.
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4.21
If one mind were illumined by another, as its master, then there would be
an endless and absurd progression of cognitions, as well as confusion.
(chitta antara drishye buddhi-buddheh atiprasangah smriti sankarah cha)
- chitta = of the
mind, of the consciousness of the mind-field
- antara = another
- drishye = seen,
perceived
- buddhi-buddheh = knower
of knowledge, perceiver of perception
- atiprasangah = endless,
abundance, ad infinitum
- smriti = memory,
remembering
- sankarah = confusion
- cha = and
There is no endless chain of minds:
If one mind were illumined by another, as its master, then there would be
an endless and absurd progression of cognitions, as well as confusion.
The Yogi seeks only pure consciousness:
Since the mind is not self-illuminating, and there is not endless chain of
minds, the Yogi seeks only to have the direct experience of the pure
consciousness or purusha (1.3).
The
next sutra is 4.22
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Joy that comes from the Realization in direct experience of the
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This Self-Realization comes through Yoga meditation of the Yoga
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