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Yoga
Sutras 4.22-4.26:
Buddhi, Discrimination,
and Liberation
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 The nature of discrimination: The
finest aspect of mind and individuality is like the reflection in a
mirror. It is there, yet not there; you can see it, but you cannot grasp
it. Discrimination has been introduced as the means of Self-realization (2.26-2.29,
3.4-3.6), and in earlier sutras has been
applied to gross and subtle levels of reality and mind.
The finest discrimination: Here, in this section, the highest, or
final stage of that discrimination is described. It is the discrimination
between the finest aspect of mind and individuality, and pure
consciousness (4.26).
See also the article:
Coordinating the Four Functions of Mind
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4.22
When the unchanging consciousness appears to take on the shape of that
finest aspect of mind-field (4.18), then the experience of one's own cognition
process is possible.
(chitteh apratisamkramayah tad akara apattau sva buddhi samvedanam)
- chitteh = of the
mind, of the consciousness of the mind-field
- apratisamkramayah
= unchanging, not moving
- tad = that
- akara = form
- apattau = assumed,
transformed into, reflection
- sva = own
- buddhi = knowing,
knower
- samvedanam = knows,
identifies, experience
Like the reflection on a mirror:
Think of the reflection on a mirror. There appears to be something there
but try as you will, you cannot physically grasp the objects that appear
in the mirror. They are there, yet are not there. However, by virtue of
that reflection you are able to know, to experience. It is somewhat like
that with consciousness, or purusha. It provides the light or life force
so that the subtlest aspect of mind-stuff can operate, yet like with the
mirror, it cannot itself be grasped and is unchanging. It is as if the
consciousness, though unchanged, wraps itself around the subtle object
called mind, and, in turn, all of the objects of the mind. This has been
described in the beginning of the Yoga Sutras as the essential obstacle to
be transcended, or disidentified with. (1.4).
The tool must be set aside: By
realizing the extremely subtle nature of how the consciousness allows the
mind-field to be active, it is evident that to know the absolute,
unchanging Truth or Reality, one must let go of even this finest
instrument. Through that letting go, the experience of the unchanging,
eternal consciousness is there, standing alone, and this is the experience
of Self-realization. It is the meaning of resting in one's True nature
that is introduced in the beginning of the Yoga Sutras (1.3).
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4.23
Therefore, the mind field, which is colored by both seer and seen, has the
potential to perceive any and all objects.
(drastri drisya uparaktam chittam sarva artham)
- drastri = seer
- drisya = seen
- uparaktam = colored
- chittam = of the
mind, of the consciousness of the mind-field
- sarva = any, all
- artham = objects
Seer can perceive anything: By
virtue of the fact that both the seer and the objects seen reflect in the
same field of mind (4.22), the seer then has the
potential capacity to perceive any and all of the possible objects.
It is all set aside:
However, understanding how the whole process of mind works, including the
way the seer sees
the seen (2.17), and the nature
of the colorings of kleshas (1.5,
2.3), all of these objects are set
aside in a spirit of non-attachment (1.15,
1.16) so that there can be
liberation (4.25, 4.26).
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4.24
That mind field, though filled with countless impressions, exists for the
benefit of another witnessing consciousness, as the mind field is
operating only in combination with those impressions.
(tad asankheya vasanabhih chittam api parartham samhatya karitvat)
- tad = that
- asankheya = countless
- vasanabhih = latent
potencies, potentials, subliminal imprints, impressions
- chittam = of the
mind, of the consciousness of the mind-field
- api = though, also
- parartham = for
another
- samhatya = in
combination with
- karitvat = action
Like electricity and a computer: Consciousness
and a computer system work somewhat similarly. A computer system has many different parts, but
each one of them has electricity flowing through it to varying degrees.
There is information presented visually through the monitor, and this
comes from electricity. There is sound coming out the speakers and this is
also coming from electricity. When we ask what is at the heart of the
computer, we answer that it is the microchip, even though many of us do
not know what a microchip looks like. But there is something subtler than
the microchip, and that is the electricity that is allowing the microchip
to operate.
Similarly, this sutra is pointing out
that however subtle we go in our exploration of the depths of the mind,
that mind itself gets its life force from pure consciousness, like the
electricity and the computer. This pure consciousness is the Reality that
we want to experience, unalloyed even by the subtlest aspect of mental
process. (No metaphor is perfect, so it is important to note that while
the computer operates for the external user, it is the other way around
with consciousness. The mind field operates for the benefit of the
consciousness.)
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4.25
For one who has experienced this distinction between seer and this
subtlest mind, the false identities and even the curiosity about the
nature of one's own self come to an end.
(vishesa darshinah atma bhava bhavana vinivrittih)
- vishesa = distinction
- darshinah = of one
who sees
- atma = Self
- bhava = in the
nature of, in relation to
- bhavana = projection,
feeling, reflection
- vinivrittih = complete
cessation
The questions evaporate in
understanding: All of the questions of life eventually boil down to
only a few, such as: Who am I? Where did I come from? Why am I here? Where
am I going? After the yogi has explored the many currents and cross
currents of the gross and subtle mind, there comes the realization of the
separateness from all of these levels and pure consciousness. It is then,
that all of these questions cease. It is not a case that they are
analytically answered in logical words. Rather, the questions are
resolved; they simply evaporate in understanding.
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4.26
Then the mind is inclined towards the highest discrimination, and
gravitates towards absolute liberation between seer and seen.
(tada viveka nimnam kaivalya pragbharam chittam)
- tada = then
- viveka = discrimination,
discernment
- nimnam = incline
towards
- kaivalya = liberation,
independence from
- pragbharam = gravitate
towards
- chittam = of the
mind, of the consciousness of the mind-field
The final inclination: When even
the subtlest questions of life subside (4.25), there
is only one direction left to go, and that is towards the realization of
the absolute reality that is beyond. This is not a case of a lethargic
mind having no question about the meaning of life; such a mind has not
even entered the path of Self-realization. Rather, it comes from having
questioned, explored, searched, and longed, through the gross, subtle, and
causal levels, until finally, the point of the final discrimination (2.26-2.29)
stands
in front of the seeker.
The
next sutra is 4.27
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