Patanjali Yogasutra 4.19
न तत्स्वाभासं दृश्यत्वात्।
"It (the mind) is not self-luminous, for it is perceivable."
This Sutra emphasizes that the mind, though an instrumental tool for perception and cognition, is not self-luminous. Instead, it requires illumination by the Consciousness or the Self (Purusha). The term "दृश्यत्वात्" (perceivable) indicates that the mind itself is an object of observation, akin to other external objects. The Sutra subtly distinguishes between the Nature of the Purusha, which is self-illuminating and eternal, and the mind, which operates as an intermediary and derives its apparent luminosity or intelligence from the Purusha.
Patanjali elucidates that the mind, while appearing intelligent, functions as a reflective surface that captures the light of Consciousness from the Purusha. Without the Purusha, the mind is inert, much like a mirror that appears bright only when illuminated by light. This understanding is crucial in discerning the non-self (mind and its activities) from the True Self (Purusha), a key goal in yoga. This Sutra supports the broader theme of Kaivalya
(Realization) by encouraging practitioners to identify with the observer (Purusha) rather than the observed (mind).
In meditation, yogis witness the activities of the mind and eventually Realize that the mind, thoughts, and emotions are external constructs. By cultivating detachment (वैराग्य) and discriminative discernment (विवेक), practitioners come to understand that the Purusha alone is the Eternal Witness. This Realization diminishes the attachment to mental fluctuations (चित्तवृत्तिः) and leads to Realization. Thus, this Sutra lays the groundwork for achieving a State of Pure Consciousness, free from identification with the mind.
Swami Vivekanand said:
"If the mind were self-luminous it would be able to cognise everything at the same time, which it cannot. If you pay deep attention to one thing, you lose another. If the mind were self- luminous, there would be no limit to the impressions, it could receive. The Purusha can cognise all in one moment; therefore, the purusa is self-luminous, and the mind is not."
Comparative Context from Vedic and Related Texts
Brihadaranyaka Upanishad (4.3.6):
स वै नेत्रेन न पश्यति, न चक्षुषा न चक्षुर्द्रष्टव्यमित्येवमाचक्षते।
"He does not see with the eye, nor with the mind. The eye is not the Seer, but that which sees is beyond the eye."
This verse complements the Yogasutra by asserting that sensory organs and the mind are not the ultimate perceivers. The Seer is the unchanging Self, which illuminates all perception.
Katha Upanishad (2.2.15):
न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा।
ज्ञानेनैव द्रष्टव्यो यस्येशेत्यात्मा सव्यवस्थितः।
"The Self is not perceived through the eye, speech, or other senses, nor by austerities or rituals. It is seen through Inner Wisdom as the Essence of all Being."
This verse reinforces the idea that the True Self, or the Purusha, cannot be grasped by the mind or senses but only through Self-Awareness, paralleling Patanjali's distinction between the mind and the True Self.
Yoga Vashishta (6.1.5):
चित्तं च चैतन्यवदभ्रमण्डलं यदा विवेकं न ददाति तत्कथम्।
यदा च तत्त्वं न तु तत्किमात्मना विवेकयुक्तं भजते स एव हि।
"The mind appears conscious, like the reflected light in a cloud. When it lacks discernment, it leads to delusion. True Wisdom arises when one sees the Essence, distinguishing it from the non-Self."
This verse aligns closely with the Sutra, comparing the mind’s derived Consciousness to a reflection, emphasizing discernment (विवेक) to recognize the Purusha as the True Self.
In summary, Patanjali's Sutra and the comparative verses emphasize the distinction between the mind and the Eternal Self, urging practitioners to transcend mental constructs to Realize the luminous essence of Purusha.
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