Patanjali Yogasutra 4.17
तदुपरागापेक्षित्वाच्चित्तस्य वस्तु ज्ञाताज्ञातम्।
"An object is known or unknown depending on whether the mind is colored by it or not."
This Sutra explains the role of the mind in perceiving and understanding objects. Patanjali asserts that cognition depends on the interaction between the mind (chitta) and the object. When the mind becomes "colored" or influenced by the qualities of an object, it gains knowledge of that object. Conversely, if there is no such interaction or influence, the object remains unknown. This illustrates that external Reality is perceived only through the interplay of objects and the mind’s receptivity.
The term "uparaga" implies an impression or coloring of the mind by external objects. The mind must be attentive and receptive to grasp the nature of an object. For instance, an unnoticed sound does not exist in the realm of our awareness until the mind interacts with it. This emphasizes that knowledge is subjective and depends on the readiness of the mind. Patanjali is highlighting that perception is not solely about external Reality but equally about the state of the perceiver's mind.
This Sutra aligns with the dualistic philosophy of Sankhya-Yoga, which distinguishes between the Purusha
(Seer) and Prakriti (seen).
While Purusha is the Pure Consciousness, the chitta acts as the mediator that interacts with the external world. Patanjali reminds the practitioner to cultivate awareness, ensuring the mind is neither overly attached to objects nor distracted by external influences. This controlled interaction fosters discernment and detachment, paving the way for Spiritual Realization (kaivalya).
Swami Vivekanand said:
"When two or three things are relatively moving, we first perceive the motion of the faster one, and then that of the slower ones. How is the mind to perceive? It is also in a flux. Therefore, another thing is necessary which moves more slowly, then you must get to something in which the motion is still slower, and so on, and you will find no end. Therefore, logic compels you to stop somewhere. You must complete the series by knowing something which never changes. Behind this never ending chain of motion is the purusa, the changeless, the colourless, the pure. All these impressions are merely reflected upon it, as rays of light from a camera are reflected upon a white sheet, painting hundreds of pictures on it, without in any way tarnishing the sheet."
Contextual Comparison with Similar Vedic Verses
Katha Upanishad (2.1.1):
पराञ्चि खानि व्यतृणत् स्वयम्भूः तस्मात् पराङ् पश्यति नान्तरात्मन्।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्षुरमृतत्वमिच्छन्।।
"The Self-Existent (Brahman) pierced the senses outward; thus, one looks outward and not at the Self within. A wise person, desiring immortality, turns the gaze inward and sees the Inner Self."
While Patanjali speaks of the mind's interaction with objects to determine Knowledge, this verse from the Katha Upanishad emphasizes turning the senses inward to perceive the Self.
Both highlight the importance of mental focus, but the Upanishadic verse points toward Ultimate Self-Realization beyond external cognition.
Bhagavad Gita (6.5):
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः।।
"One must elevate oneself by one’s own mind, and not degrade oneself. The mind is the friend of the Self, and it is also the enemy."
This verse relates to the control of the mind as emphasized by Patanjali. Both teachings underscore that the state of the mind determines the outcome of perception and action.
While Patanjali discusses perception of the external world, the Gita expands this idea to show how the mind can lead one toward liberation or bondage.
Yoga Vashishta (3.14):
चित्तमेव हि संसारः तेन मुक्तिं प्रवर्तते।
अदर्शनं स्वस्वरूपे च चित्तस्यैव निराकृतिः।।
"The mind alone is the cause of bondage and liberation. Liberation occurs when the mind ceases to perceive duality and rests in its True Nature."
The Yoga Vashishta echoes Patanjali’s teachings about the influence of the mind. However, it extends the concept by directly attributing liberation or bondage to the mind's orientation.
Both emphasize mastery over mental states to transcend worldly illusions.
In conclusion, Patanjali Yogasutra 4.17 offers profound insights into cognition and perception, which resonate with broader Vedic and Upanishadic teachings. These parallels highlight the universality of the principle that mastery of the mind is key to spiritual growth.
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