Patanjali Yogasutra 4.16
न चैकचित्ततन्त्रं वस्तु तदप्रमाणकं तदा किं स्यात्।
"A thing does not depend upon one mind for its existence. However, when it is not perceived by any mind, what can be said of its existence?"
This Sutra addresses the philosophical question of the relationship between perception and existence. Patanjali emphasizes that objects are not dependent on a single observer's mind for their Reality. In other words, the existence of an object does not hinge solely on its being perceived by an individual. This counters the subjective idealist view that perception alone defines Reality. Patanjali here underscores the independent nature of objects in relation to individual cognition.
Furthermore, the second part of the sutra questions the nature of Reality when an object is not perceived by anyone. This introduces a reflective paradox: if no one perceives an object, can it still be said to exist? This challenges the meditator to consider the nature of Reality beyond sensory experience, prompting inquiry into universal Consciousness or a collective mind. In the yogic context, this pushes the aspirant toward Realizing that the Ultimate Truth lies beyond the dualities of perception and object.
Lastly, this Sutra integrates seamlessly into the larger discussion in Kaivalya Pada, where Patanjali delves into the philosophical underpinnings of existence and Realization. It highlights the necessity of transcending subjective perceptions to experience Ultimate Reality. A yogi's journey involves discerning the independent Reality of objects from their mental projections, fostering detachment and facilitating Realization (kaivalya).
Comparison with Similar Verses from Vedic Texts
Mundaka Upanishad 1.1.6
सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्।
"The Self is Realized through Truth, austerity, right Knowledge, and constant practice of chastity."
The verse from the Mundaka Upanishad aligns with Patanjali’s notion that true understanding goes beyond sensory perception. It emphasizes that Reality (or the Self) is accessed through practices that transcend the empirical plane.
Yoga Vashishta 3.119
यथा घटो ऽरण्ये रात्रौ दृश्यते न च दृश्यते। तथैवेदं शरीरं च दृश्यते न च दृश्यते।
"Just as a pot in a dark forest is not seen but exists, so too does this body exist though unseen."
This verse from the Yoga Vashishta directly echoes the inquiry posed in Yogasutra 4.16, discussing existence independent of perception. It illustrates the dichotomy of the seen and unseen, urging the seeker to transcend these dualities.
Isha Upanishad 6
यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति। सर्वभूतेषु चात्मानं ततो न विजुगुप्सते।
"He who sees all beings in his own Self, and his own Self in all beings, feels no hatred."
While focusing on Unity, this verse from the Isha Upanishad implies that perception of the Self or object is ultimately rooted in universal Consciousness, transcending individual perception. It complements the Yogasutra's exploration of independent existence and the subjective role of the mind. These comparisons show that Patanjali’s insights are not isolated but resonate with the broader Vedic and yogic philosophy, which seeks to uncover a Reality that is independent of limited human perception yet intrinsically interconnected with Universal Consciousness.
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