PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA
SRI PATANJALA YOGA DARSANAM
III. 11.
PATANJALI'S VISION OF ONENESS
AN INTERPRETIVE TRANSLATION BY SWAMI VENKATESANANDA
SRI PATANJALA YOGA DARSANAM
III. 11.
Will be adding Sanskrit.
The second stage is the non-arising of distractions on account of the weakening of the numerous distracting thoughts, and the effortless and natural unidirectional flow of the mind-stuff. At this state, the mind-stuff is favorably disposed towards illumination as the obstacles to such illumination are rendered inoperative .
III. 12.
When the two movements of thought-arising and thought-subsiding, the movements of distraction and of restraint, are of equal force, the mind-stuff is in a perfectly balanced state, which is one of non-division or no-polarity. There is neither (volitional) thinking nor suppression of thought, and the intelligence has its natural, effortless unidirectional movement which is in fact no-movement.
III. 13.
Thus (that is, by explaining the dynamics of thought) the nature, characteristics and changes in the states relating to all the cognitive faculties and their objects have been explained: for they are closely related to and are essentially non-different from the movement of thought in the mind-stuff.
III. 14.
For, a substance itself is put together and recognized as such by, and is non-different from, a particular characteristic which may be in a dormant state, in an emerging state or in an uncertain or potential state.
III. 15.
Surely, it is because of the existence of such a clear distinction of character of substances and of the order in the sequence of the changes, that there is predictability of the transformation .
III.
16.
Therefore, knowledge of the past and of the future (and such knowledge as not already possessed) follows the practice of the three-fold inner discipline (concentration, meditation, and illumination together) in relation to the fundamental principle of the three stages of the movement of thought - the movement of restraint, the non-arising of distractions, and the perfectly balanced state.
III. 17.
Language, meaning and conceptualization are always superimposed on one another, causing habit-patterns in communication. By the practice of the threefold inner discipline on their differences there arises an understanding of the sounds uttered by all beings.
III. 18.
By the practice of the threefold discipline on the inherent tendencies, and by the direct perception of such tendencies, knowledge of previous existence arises.
III. 19.
In an intimate knowledge of the ground of the Mind, there is what at first sight appears to be a supernatural knowledge of “other” minds, too, because in fact the intelligence that is misunderstood as the mind is indivisible.
III. 20.
This, however, does not imply particularized knowledge of the other personalities, e . g ., the motivations, the conditioning or the background of the “other” minds - for knowledge of the "other" mind is impersonal and devoid of images and details.
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