Sutra 16 Tat param purusa-khyater guna-vaitrsnyam

khyater: illumination, clarity, recognition, realization.

param: most sublime, highest, unsurpassed, undiminished

purusa: most commonly in sankhya philosophy, the witness consciousness who is said to rest in pure objectivity. Never-the-less this so-called non-attached conscious state is still framed in subject/object duality, imputing an observer and an object, which is observed. However, in yoga, a universal primordial, original, all pervading, and untainted awareness (sometimes called the the Big Self when integrated in pure beingness/abiding) is everywhere present (in great presence). When the wisdom eye is opened, then the true profound nature of phenomena is disclosed. Then the yogi acts as a pure channel for the universal evolutionary force. Patanjali does not refer to purusa as a separate/independent person or "self". In yoga, purusa, is the referent to the true transpersonal non-dual self. The true identity of purusa is revealed as levels of penetrative insight (viveka) are developed through yogic practice. Viveka, as the sword of discriminating wisdom, where infinite diversity is developed (where nothing is excluded nor needs to be added) is known in an unconditional natural multi-dimensional interdependent and very connected network. Entering that transpersonal non-dual domain, param purusa is known. It is not known until the conceptual dualistic processes are released (vaitrsnyam). See the glossary, I.24, the beginning of Kaivalya Pada, and`especially this discussion entitled Purusa can not be Owned or Bought. See Professor Whicher's commentary on Prakrti and Purusa for a more detailed discussion of Purusa as pure being.

gunas: Classically, the evolutes of creation/nature (prakrti). The world of form and formations and various karmic conditions. As such, conditioned phenomena within the realm of everchanging events (temporal existence).

vaitrsnyam: Freedom from all desire and attachment. A strengthened and higher form of vitrsnasya simultaneously free from the false notion of separate objects (the gunas) and simultaneously the arising of n0n-dual all pervading consciousness revealed inside and out (purusha consciousness). (see vitrsnasya and vasikara). Also see: Vairsharadye (vairsaradye) which is an even more strengthened form of visarada: uninterrupted, extremely broad, and profound sphere of open clarity. Seamless clarity reflecting the whologram in each expression -- in All Our Relations. Boundless. In modern times it has come to connote broadly learned, some one with extensive experience or skill. (I.47)

Commentary: The most sublime being (param purusa) precedes the gunas, while the gunas reflect and reveal it. The yogi can never say that he she is the param purusa or great Self, but only its channel, its vehicle, expression, its voice, arms, legs, and love. For that love to occur, the yogi must learn to release his/her former mental attachments (vaitrsnyam), all individual fixations, material cravings, and past associations. Thus Sutra 16 is a natural extension of the previous sutra (15).

Progressively then, as the strength of one's practice increases, the vrttis also correspondingly subside and vanish resulting in sublime renuniation of observer and object, of all fixations in a state of sublime, divine, or sacred love where no mundane love can supplant. It winds up in a state of sublime devotion, dedication, and realization of the true self, the purusa. The yogi eventually winds up in stillness and clarity of the bigger transpersonal non-dual transconceptional "Universal Mind". Then the individual mind has become transformed/enlarged resting/abiding in its true self-nature (swarupa) as a realization (khyater) dawns of param purusa (Infinite all pervading Universal Consciousness/Mind, Supreme Self, or Absolute Universal Transpersonal Consciousness). This awareness grows on us through practice. It becomes increasingly present as sacred divine presence. Thus through this dawning realization (khyater) of param purusa one wins the freedom from any distractive desires (vaitrsnyam) for external objects (the attractive outward spinning of the mind toward the gunas are stilled) as we focus on the unitive Cause of relativistic duality/differentiation (the gunas). This is the realization (khyter) of param purusha (the transcendent All Encompassing Universal Consciousness) [which is brought about through not being caught up (vairagya) in the multitude differentiations of mundane relativistic existence (gunas) as being separate individual/differentiated forces (discrete)]. Simultaneously, the yogi wins freedom (vaitrsnyam) from the cause of bondage to differentiated objects which only appear to be separate but in Reality are all united in the Whole. This param purusha is within all beings, within the entire universe (universal) and of course within the yogi as his/her intimate essence. It cannot be possessed, owned, grasped, or isolated.

By realizing the transpersonal non-dual whole (param purusa) -- the Great Integrity, Big Self, or Boundless Mind, by the cessation (nirodha) of habitual superficial dualistic mappings of the mind (visaya) which occur through the distorted lens where consciousness is abstracted into differentiated physical objects of existence (gunas), then the dualistic colorings, filters, veils, shrouds, enslavements, hindrances, and other such limitations based on the delusion of separate object and a separate perceiver (ego), which is called ignorance (avidya), are loosened, eventually dissolve, and are utterly destroyed (nirodha)

Here the word, guna, simply refers to the differentiating process of any or all physical phenomena i.e., the phenomenal world consisting of separate things and qualities. In short one is no longer attached to merely the physical -- the objective state of ordinary materialism which is attached to the realm of physical objects. At this stage in our practice we realize that further extrinsic pursuits into the myriad characteristic differentiations of material existence as separate phenomena (as symbolized by the gunas) will not bring forth true and lasting happiness. Rather Spirit/Source lies in a different direction. When it is realized inside, it is simultaneously realized in all things -- as omnipresent and eternal. No separate thing (phenomena) can be such.

That is, reductionist and analytical thinking (although useful in mathematics and some applications`in technology) is not up to the yogic task od samadhi. It will not be adequate nor helpful toward bringing forth integration -- the Integrity which is yoga. Rather the practitioner is learning through the practice (abhyasa) of vairagya that it is the process of knowing this very instrument of seeing itself-- the inherent intelligence behind the eye (the inner or third eye) which determines everything (whether we see clearly and completely on one hand, or not clearly in the confused and fragmented way called avidya or ignorance).

It is valuable to point out that in yoga, the param purusa is not itself a separate object like God, but it is a state of self realization (khyater) -- it is an heightened way of observing/seeing. It is not a separate witness consciousness although at first it may appear to be separate from our inner intelligence. rather it is the great flame which lights intellect and all intelligence (the intelligent principle if you wish) but it is a principle not based upon any condition or theory.

This way the practitioner begins to pursue the non-pursuable; expects the unexpected; begins to see beyond the sense (the third eye is opened); and the yogi then becomes more attuned to the underlying ever present eternal unifying universal current of unbounded consciousness (param purusha) which has always existed behind the scenes of what we have previously labeled as gross temporal materiality. As we become increasingly aware of this absolute, universal, and eternal consciousness underlying the consciousness principle (param purusha) and see through the clear glass of its Reality, we abide effortlessly in our true nature (swarupa) thoroughly devoid of desire (vaitrsnyam) . It is this lens which is no lens at all, which is free of distortion and all aberration. Then the agitating and disturbing patterns (vrtti) moving us away from our core energy naturally subside and come to rest in a joyful and timeless stillness (nirodha).

It is valuable to point out that vaitrsnyam refers to freedom from desire or distractions and connotes the successful completion of vairagya (non-attachment). It would be contradictory to the essential purport of the word, vairagya, to misinterpret vaitrsnyam in terms of any willful control (as traditionalist left brain dominant academia assert) for certainly HERE there is no ordinary effort, but rather natural transpersonal inspiration, spiritually motivated zeal, enthusiasm, and divine passion reign. Also it is perhaps salient to point out that vairagya and vaitrsnyam as meaning freedom from distraction and dissipative cravings, then it would connote (samjna) the accomplishment of the opposite direction of distraction which would be attentiveness and attention. Similarly the opposite direction of vaitrsnyam would be continuous fulfillment or completeness such as santosha, aparigraha, and kaivalyam (See the following padas for more on these). Here the cit-prana is remediated inward activating the previously dormant non-dual evolutionary energy leading to Sat-Chit-Ananda.

So in I.15 one realizes non-attachment as freedom from the sense objects (seen or heard) as vitrsnasya), but here it is non-attachment as freedom from the gunas (all of creation) as it reveals the universal primordial consciousness (param purusa=khyater). Guna is simply the word that denotes a method of analysis based on raja, sattva, and tamas (the three gunas) in order to discern differences in differentiated reality/relative awareness. That is the system that samkhya philosophy subscribes to which defines and creates separation and differentiation between the various aspects of what is ordinarily labeled as the phenomenal or objective world. Here Patanjali declares freedom from that method of classification as such is superimposed upon the field of consciousness and colors it, as it truly exists as-it-is in naked awareness (swarupa) devoid of any such philosophical elaboration or any other artificially imposed filter or fabrication free from reductionistic comparison based on dualistic existence. Samkhya adherents will say that this is the way "it" really is. For them they believe it, but it is just their preferred filter, coloring, or vrtti. Patanjali is saying something quite the opposite and that is precisely why this simple sutra has become severely attacked and distorted by institutionalized samkhya interpreters.

For a philosopher, scientist, or other reductionist thinkers who wish to catalogue phenomena, one easily may become immersed in elaborating upon the gunas in endless analytical thought, but it is not an effective methodology for a yoga practitioner who is rather attempting to reside in boundless all inclusive freedom without such attachment -- being free from the causal extraction process itself. Not that Patanjali is saying that analytical techniques are not of use in "the world", but rather in functional yoga practice, one eventually benefits from a transcendental release or freedom from such reductionist/extractive processes themselves, by residing in a living systems wholism/hologram.

The samkhya idea of the gunas may be presented as the unfolding and differentiation of the physical world, which can be discerned or identified as forms possessing discrete qualities. Here in yoga (versus samkhya), Patanjali says repeatedly in different ways that no, although the so-called objects of form may appear isolated, fragmented, and separate; however, from the unitive non-dual and transpersonal standpoint of param purusha or Infinite Mind, they are inextricably woven together (through the practice of yoga). The Buddhists call this relative truth, the world of cause and effect, where all things are mutually interdependent within the whole (not separate). In Sanskrit it is called pratityasamutpada. Realized masters state that form is empty of a separate/independent self; but is rather inseparable from the whole. Indeed within a holographic all pervading vision, the phenomena of creation is a fluid, dynamic, and intelligent process whose meaning and power is revealed in relationship to the whole, which includes the entire universe which is known as one intersection of where the process of time and space intersect. Yoga is not reduced/deduced from breaking them down into parts. Thus the process is revealing the param purusa in All Our Relations as All Our Relations

Here, Patanjali is not denying the richness of prakrti (as traditional interpreters may surmise); but au contraire, he is affirming that the reductionist approach of separating creation into fragmented parts is distracting. Such a reductionist process limits the magnificence of the non-dual unbounded whole of All Our Relations as it truly is in swarupa. Thus one need not know the intricacies of samkhya or Vedic philosophical systems (albeit they offer brilliant intellectual exercise) to understand the import of the Yoga Sutras according to the teachings of Patanjali; because the teachings of pure yoga is a complete system in itself. Yoga practice as outlined by Patanjali is not dependent of such systems.

In this context the yogi does, however, need to understand well the value and efficacy of the practice of release (vairagya) of grasping onto separate objects of attention, onto external systems, upon objective fixations, upon any "god" that is not omnipresent. This release is a release of limited views and beliefs, as well as conceptual frameworks. It is a release of the ego (asmita) as a separate independent self. When the view of a separate self (as observer) is released fully, so too is the view of a separate object which is observed. It is a release of the distractions and dissipations, which keep us imprisoned in duality -- a process of reclaiming the outward spinning of the cit-prana's distraction which then provides the energization necessary for evolutionary embodiment which in turn frees the psycho-neurological circuits that have become overloaded, bonded, blocked, fixated, distracted, externalized, and dissipated in temporal outward flow through negative conditioning, programming, habits, vasana, samskara, vrtti, and/or karma. Eventually the yogi becomes a fit channel for universal and unconditional love. Hence Patanjali is slowly outlining the way toward the empowerment of samadhi where universal transpersonal being and liberation co-arises.

Here some translators point out that in the previous sutra (I.15) Patanjali introduces the basic practice of vairagya (as freeing the mind from objects through non-dual release); but, here in I.16, Patanjali is describing a natural and more mature (param) vairagya, which happens after the yogi has obtained a more complete glimpse, clearer insight and vision of our innate integrity and identity as purusa. Indeed vairagya leads the yogi into the highest insight and realization, and for such it is a direct vehicle to ultimate attainment. Shankara says in his commentary on this sutra, that for a yogi so possessed (by the skill of the unpossessor) there is no need for further practice of any other means for attaining kaivalyam (absolute liberation) or "etasya hi anantaryam kaivalyam". On this point we agree with Vyasa's classic and brilliant samkhya analysis.

Sutra 16 then is simply a natural extension/progression of Sutra 15 where vaitrsnyam (I.16) is the strengthened form of vitrsnasya (15). So some may call this the highest (param) type of vairagyam where desireless is obtained. I prefer to have this refer to the beginning of the dawning realization of the highest self (param purusha) or the innate buddha nature. To reiterate, vairagya is not just a neutral dispassion, indifference, an escape, nor a catatonic withdrawal from Reality, but rather the opposite; it is part of the process where we withdraw from the illusion of fragmented existence and then almost simultaneously commune more passionately with the divine in All Our Relations. Thus proficient vairagya (release) produces at first a realization (khyater) about how the basic ways that we are ordinarily dissuaded from Infinite Mind (param purusa). Through realization we learn how not to be so uprooted from it. By light of consciousness we become aware that the mind and energy (cit-prana) has wandered and become misappropriated to an external object, so then we implement "letting go" by releasing our own chains which is the same as embracing the Param Purusa. This Reality becomes experiential -- we experience it inside and outside simultaneously, albeit at first it is found inside. On an energetic level, vairagya is the process of turning our attention or consciousness away from external distractions and shifting inward upon the Great Self (the Great all inclusive Integrity of Infinite Mind -- param purusa) which is the universal teacher, which exists inside ALL beings and things as well as being boundless. As such, it is closely allied with the practice of bandha on the physical level, as well as the practice of pratyhara as being the bridge between the energetic or pranic level and dharana (concentration) leading directly to dhyana and samadhi.

Such yoga practices are designed to free the practitioner from being preoccupied and fascinated by illusory dualistic existence and its recurring cycles of physical and emotional craving, desire, aversion, envy, greed, anticipation, anxiety, tension, disappointment, grief, anger aversion, and suffering. As our practice progresses over time, the joyous realization and spontaneous celebration of "Self" as the imperishable Reality of the truth of existence -- of "who we truly are" considerably deepens. Here we are letting go of everything which fuels old mind sets, compulsive and dysfunctional emotional patterns, old mental activities (vrttis), old politically correct belief systems (parama) which didn't fit, as well as old life styles which were based on past ignorance. Vairagya as such is closely associated with the spontaneous practices of saucha, santosha, aparigraha, tapas, swadhyaya, isvara pranidhana, as well as pratyhara, pranayama, dharana (samyama), the implementations of the bandhas, and especially in the practice of dhyana (meditation).