The Yoga Sutras of Patanjali
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| It is from entanglement (cara) with the subtle diminution-of-awareness that there has arisen
The [mistaken] view of a 'Supreme Identity' (atman) [immanent in the Universe], followed by various corollary beliefs, such as are generally held by religious Animists (tirthika) and others, and which they consider redemptive. But [it is simply the case that] once the mind becomes the site of unbounded activity, imprints (vasana) proliferate endlessly and indeterminately. With the ripening (vipaka) of the imprints (vasana), further conditions for their production multiply profusely. The ripening of imprints are the co-operating conditions from whence the concatenation [of effects resulting in the emergence] of organic beings (deha) occurs. Insofar as objective (para, other) conditions are seen to produce objective (para) imprints, then it becomes obvious that the governing-power (prabhava) is in the transformative process itself. It is claimed [by Religionists] that what occurs is due to a ruling-god (isvara) or super-entity, but that approach does not lead either to the cessation [of suffering] nor to true liberation. A mistaken grasp of the subtle concatenation [of interdependent cause and effect] results in the failure of the Path of Yoga. By entanglement with 'ego' an overwhelming obscuration divorces one from the lineage of the Saints (arya-kula). By entanglement with 'phenomena,' the diversity of suffering arises, condemning (apaya) one to worldly-existence. Since consciousness (vijnana, perception), moreover, takes on its specific characteristics (lakshana) subject to the continuum of the Samskaras, it manifests (abhasa) in an eightfold manner according to its different functions, even though in terms of pure Intelligence (vidya) it is non-specific. Therefore, from the first instant (ksana) of [the continuum of] mind (citta), the subjective Being (atma-bhava) and all phenomena (sarva-dharma) are present. From the cathectic-functioning of mentation (cinta) there proceeds the appearance of origination. Yet no phenomena exists for either ordinary people or for enlightened Saints other than the continuum (santana) of their own mind (citta). The whole diversity (vicitrata) that exists for the six types [of sentient beings] is just their own internal-contemplation (samadhi). The mental-continuum (citta-santana) is without boundaries or extension; it is not one thing, nor supported by anything. Since it has no boundaries, therefore every one of all the infinite realms of existence are one's own body (deha). In that the infinite realms and the organic creatures [inhabiting those realms] appears as one's body, It is impossible to define mind and the imprints (vasana) as either one or many. Everything arises and disappears according to the law of [causally] interdependent co-creation (pratityasamutpada). And yet, as with a burnt seed, since nothing can arise from nothing, cause and effect cannot actually exist. Cause and effect, which is fundamental to "Existence" (bhava), is a conceptual discrimination occurring within the essence of Mind-itself, which appears as [both] cause and effect; and yet, since the two [i.e., cause and effect] do not exist as such, creation and destruction [which are dependant on cause and effect] cannot exist either. Since creation and destruction do not exist, self and other cannot exist; [from whence it follows] since there is no termination (samkrama), [the two extremes of] eternalism and nihilism do not exist either. Therefore, it is established that the deceptive dualism of Samsara and Nirvana is actually a fiction. Time (ksana, moment) and locality (sthana, the space or place of phenomena) are indeterminate; temporal duration is a uniquely simultaneous event (sama, unicity), and where the one [i.e., phenomena occupying space] does not occur, the other [i.e., time] does not occur. Since they are a virtual production (upahita) and not actual (samyak), the vestigial-imprints (vasana) also do not factually exist, and since there then does not exist a sensum (caryavisaya), there can be no substratum (alaya) and no conscious perceiving (vijnapti). Because there are no boundaries, a focus-of-attention (prabhana) and a locality (sthana), cannot exist. How then can conscious perceiving [i.e., the 'act' of consciousness] arise? Download 1.05 Mb. Share with your friends:
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