Patanjali Yogasutra 4.21
(Knowledge)
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसङ्करश्च।
"If one intellect were to perceive another, there would be an infinite regress and confusion of memories."
This Sutra delves into the nature of cognition and perception. It emphasizes that Consciousness cannot observe another Consciousness. If this were to happen, there would be a logical fallacy of infinite regression (atiprasanga), where each observer would require another observer, leading to an endless chain of perceivers. Furthermore, this would result in confusion (smritisankara), as distinct memories would lose their clarity and merge, undermining the ability to discern Reality. This highlights the uniqueness and self-contained nature of Consciousness in discerning objects.
Patanjali’s view aligns with Samkhya philosophy, which asserts that the
buddhi (intellect) is an instrument of perception, but the actual observer is Purusha (Pure Consciousness). The inability of one intellect to perceive another underscores the independent and non-material nature of the observer. The intellect serves as a reflector of Consciousness, and while it interacts with other intellects or objects, it does not directly observe them in their Essence.
In the context of yoga practice, this Sutra is a caution against misidentifying oneself with the mind or intellect. The yogi must Realize that the observer, Purusha, is distinct from the buddhi and its activities. This Realization helps in achieving
kaivalya by disentangling oneself from the endless cognitive and emotional loops of the mind. It also reaffirms the necessity of introspection and mindfulness to clarify one’s perception and maintain memory integrity.
Swami Vivekanand said:
"Patanjali says this to make it more clear that Knowledge is a quality of the Purusha. When the mind comes near the Purusha it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusha."
Comparative Context from Other Vedic Texts
Bhagavad Gita (13.22)
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु।
"The soul, seated in Nature, experiences the qualities born of nature. Attachment to these qualities is the cause of its birth in good and evil wombs."
This verse explains how the observer (Purusha) gets entangled with the intellect (buddhi) and Nature (Prakriti), leading to misidentification and repeated births. It reinforces the idea in Yogasutra 4.21 that clarity of distinction between the observer and observed is crucial to avoid confusion and attachment.
Yoga Vashishta (6.1.21)
चित्तमेव हि संसारः तस्मात् तत् परिमार्जयेत्।
आसङ्गं त्यज निर्द्वन्द्वं ततो निर्द्वन्द्वतां व्रजेत्।
"The mind alone is the cause of bondage; therefore, cleanse it. Abandon attachment, transcend duality, and achieve liberation."
This verse emphasizes the role of the mind (chitta) in creating confusion and bondage, much like the Yogasutra’s warning against cognitive entanglement. The Yoga Vashishta suggests purification and detachment as a way to transcend this confusion, resonating with Patanjali’s focus on clarity and Realization.
These comparisons highlight the unified philosophical underpinnings of Vedic and Yogic traditions, emphasizing Self-Awareness and the distinction between observer and observed for attaining Realization.
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