Patanjali Yogasutra 3.19 & 3.20
प्रत्ययस्य परचित्तज्ञानम् ॥ ३.१९ ॥
न च तत्सालम्बनं तस्याविषयीभूतत्वात् ||३.२० ||
"By contemplating on the impressions in the mind, one gains knowledge of other people's minds (3.19)."
"And that knowledge (from mind reading) does not concern the support (object of the thought), for that is not the object of perception (3.20)."
Sutra 3.20:
In this Sutra, Patanjali speaks about the yogic power of Parachitta Jnana, which refers to the ability to perceive the thoughts and intentions of others. This siddhi or power arises through deep meditation or Samyama
on the concept of Pratyaya, which is the content or the impression in the mind. Pratyaya signifies the various cognitive processes occurring within the mind, including thoughts, emotions, and perceptions. By focusing the mind intensely on these impressions within oneself, the yogi develops a heightened awareness that extends to understanding the mental processes of others.
The essence of this Sutra is that, just as one becomes aware of their own mental constructs through meditation, a similar awareness extends outward toward the minds of others. This capacity is not magical but rather a deep intuitive understanding gained through purification of the mind and enhanced Consciousness. The yogi perceives the subtle mental energies, patterns, and tendencies that are reflected in another person's Pratyaya. This ability is described in the context of advanced spiritual practice, where one can transcend the ego’s boundaries and connect more directly with the subtle field of Consciousness.
However, Patanjali emphasizes that this ability should be used wisely and ethically. The practice of Parachitta Jnana involves profound self-control and maturity. It isn’t merely about acquiring psychic powers but about refining one’s understanding and connection with the world at a deeper level. The Sutra subtly hints that such knowledge should lead to compassion and empathy rather than being used for manipulation or power.
Sutra 3.20:
In this Sutra, Patanjali discusses the power of understanding or reading someone’s mind (thoughts) through the practice of samyama. However, the Sutra clarifies that although one may be able to grasp the mental processes of another, they cannot fully understand the external objects those thoughts are concerned with. This is because the object remains beyond the direct purview of the mind-reading ability; the practitioner can comprehend the thought, but not its associated external realities.
The distinction here is critical in understanding the limitations of psychic abilities. Patanjali emphasizes that knowing the thought is different from knowing the object of the thought. The external object exists in its own reality, which cannot be fully grasped by simply accessing the mental representation of it in someone’s mind. This separation between subjective thought and objective reality reflects the philosophical focus on the difference between mental constructs and external objects of perception.
This Sutra also indirectly highlights the subtlety of the yogic path: even extraordinary powers like mind-reading have limits. These powers, while beneficial for self-mastery, do not equate to omniscience. Yogis are reminded not to confuse mastery over mental states with mastery over the external world. True wisdom lies in distinguishing between the two, and this is why these powers are to be approached with caution and wisdom.
Swami Vivekanand said:
"Suppose each man has particular signs on his body, which differentiate him from others; when the Yogi makes a Samyama on these signs peculiar to a certain man he knows the nature of the mind of that person (3.19)."
" He would not know the contents of the mind by making a Samyama on the body. There would be required a twofold Samyama, first on the signs in the body, and then on the mind itself. The Yogi would then know everything that is in that mind, past, present, and future (3.20)."
Context from Vedic and Other Yogic Texts:
Brihadaranyaka Upanishad 4.3.7
सर्वाणि रूपाण्यभिव्याकाश्य ध्यायति च क्रीडति च राममाणः | स यत्रास्येतन्न विभाति तदात्मानं वेद ॥ ४.३.७ ॥
"He manifests all forms, meditates on them, and plays with them in delight. But when he Realizes this Self, no object shines apart from the Self."
This verse from the Brihadaranyaka Upanishad discusses the omniscient capacity of the Self. Here, the mind of an enlightened being manifests and understands various forms of existence, similar to Patanjali’s concept of understanding the mind. The deeper the awareness of the Self, the broader the ability to comprehend external realities, including other minds.
Yoga Vashishta 117.3
चित्तं पश्यति यः सम्यक् सर्वं तेन च ज्ञातम् | आत्मा सर्वं समाविष्टं तद्भावं हि प्रपद्यते ॥ ११७.३ ॥
"He who fully understands the mind understands all, for the Self encompasses everything, and everything merges into its Nature."
In this verse from the Yoga Vashishta, the mastery over one's mind is equated with knowing everything. Just like Patanjali’s teaching about knowing other minds, this verse emphasizes that when one attains deep knowledge of the mind, they transcend individual Consciousness and access a more universal understanding.
Yoga Vashishta 3.58.24
चित्तं हि बहुप्रकारैर्योजनं दृश्यते बुधैः।
सत्यमेतेन न ज्ञेयं युक्त्या वस्तु कदाचन॥
"The mind operates in many ways as understood by the wise, but through reasoning alone, the true Nature of an object can never be fully comprehended."
This verse from the Yoga Vashishta emphasizes the limitations of the mind in grasping the essence of objects. It aligns with Patanjali's Sutra, suggesting that while one can interpret or understand the thought related to an object, reasoning or mental processes are insufficient to know the object in its entirety. True understanding transcends mere mental or intellectual comprehension, pointing towards deeper intuitive wisdom.
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