Then Man Abides in His Real Nature YS I - 3

Yoga Sutra 1- 3- TADA DRASTUH SVARUPE 'VASTHANAM - Then the Seer [Self] abides in His own nature.

For the above sutra "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

When the lake of the mind becomes clear and still, man knows himself as he really is, always was and always will be. He knows he is the Atman. His "personality," his mistaken belief in himself as a separate, unique individual, disappears. "Patanjali" is only an outer covering, like a coat or a mask, which he can assume or lay aside as he chooses. Such a man is known as a free illumined soul.

See:

• Resting Inside of theSelf YS I - 3
• Yoga Is ..... YS I - 2

All the previous posts of the Yoga Sutras. As you review the posts, you will see it is a continuous cycle to study to help know thy Self.

For the Jivanmukti - No Time Reality YS IV- 33

Yoga Sutra - IV- 33- KSANA PRATIYOGI PARINAMAPARANTA NIRGRAHYAH KRAMAH - The sequence [referred to above] means an uninterrupted succession of moments which can be recognized at the end of their transformations.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

Time is a sequence of moments and, hence, a sequence of mutations of the gunas which take place at every moment. We only become aware of these moment-changes at intervals, when a whole series of of them have resulted in a mutation which is sufficiently remarkable to be apparent to our senses. An example is given of a that a bud on a flower has opened, but after a couple of hours we recognize the blossoming flower. Similarly, at the end of a series of thoughts and impressions, we may have an idea or make a decision.

But for the illumined soul (jivanmukti) , time has no reality. There is no sequence in his thought-pattern. He controls time, as it were, and know the past, present and future like a flash in the eternal now (III,53).

See Single Moments/Sequence in Time YS III - 53

When Infinity of Knowledge Is Revealed YS IV - 31

Yoga Sutra - IV- 31- TADA SARVAVARANA MALAPETASYA JNANASYANANTYA JNEYAM ALPAM - Then all the coverings and impurities of knowledge are totally removed. Because of the infinity of this knowledge, what remains to be known is almost nothing.

Swami Satchidananda asks in this short commentary What is impurity? He answers It is like the sensitive coating on photographic film. The "I" and "mine" coat our mental film and then want to "catch' everything they see. If not for the sensitive film, you may see many things, but they wouldn't affect you, because nothing would get recorded. A jivanmukta's mind is like an uncoated, crystal-clear mica sheet. It runs through the camera and pictures are shot, but nothing gets recorded. There's nothing to process, nothing to develop and nothing to fix. That means there are no "fixations."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for this sutra:

To man in his ordinary sense-consciousness, the universe seems full of secrets. There seems so infinitely much to be discovered and known. Every object is an invitation to study. He is overcome by his own sense of ignorance. But, to the illumined yogi, the universe does not seem all that mysterious. It is said that , if you know clay, you know the nature of everything that is made of clay. So, if you know the nature of Atman, you know the nature of everything in the universe. Then, all the painstaking researches of science seem like efforts of a child to empty the ocean with a spoon.

See related posts:

• Absolute True Consciousness YS I - 48, 49
• Wisdom - Seven Stages - YS II - 27 (Part II)
  Wisdom - Seven Stages - YS II - 27 (Part I)
• Discriminative Knowledge YS III - 55

Discrimination of Mind Stuff YS IV - 25, 26, 27, 28

Yoga Sutra - IV- 25- VISESA DARSINA ATMABHAVA BHAVANA VINIVRTTIH - To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.

Yoga Sutra - IV- 26 - TADAHI VIVEKA NIMNAM KAIVALYA PRAGBHARAM CITTAM - Then the mind-stuff is inclined toward discrimination and gravitates toward Absoluteness.

Yoga Sutra - IV- 27 - TACCHIDRESU PRATYAYANTARANI SAMSKAREBHYAH - In between, distracting thoughts may arise due to past impressions.

Yoga Sutra - IV- 28 - HANAM ESAM KLESAVAD UKTAM - They can be removed, as in the case of the obstacles explained before. [See Book 2, Sutras 1, 2, 10, 11 and 26.]

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 28:

That is, by meditation and by resolving the mind back into its primal cause (that is, attaining samadhi), as explained in chapter II, aphorisms 10 and 11.

There is a saying of Sri Ramakrishna that one needs to continue fanning oneself on hot days, but that it becomes unnecessary when the spring breeze blows. When a man attains illumination, the breeze of grace is continually felt and the fanning (the constant practice of discrimination) is no longer needed.

See related posts:

• Austerity, Study and Surrender YS II-1


• Minimize Obstacles and Attain Samadhi YS II-2


• Ego - Meditation YS II- 10, YS II - 11


• Viveka - Discrimination YS II - 26

No Meaning Without Purpose YS IV - 24

Yoga Sutra - IV- 24 - TAD ASAMKHYEYA VASANABHIS CITTAM API PARARTHAM SAMHATYA KARITVAT - Though having countless desires, the mind-stuff exists for the sake of another [the Purusha] because it can act only in association with It.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

Every combination of individuals or forces in this world has to have a purpose for its action or existence; otherwise it would be just a meaningless, functionless collection of objects, brought together haphazardly. And this purpose must be external to itself. A congress or parliament would be just a collection of noisy individuals in a room, if it did not have a purpose of legislating for a community. A house is just a pile of materials, until an owner comes to inhabit and enjoy it. So with the mind-- that yelling parliament of conflicting interests and desires. It is nothing but a madhouse, until it is "called to order." It can only become purposive the external will of the Atman.

See preceding posts.

Unchangeable Consciousness YS IV - 22, 23

Yoga Sutra - IV- 22 - CITER APRATISAMKRAMAYAS TADAKARAPATTAU SVABUDDHISAMVEDANAM - The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mind-stuff becomes conscious of the Self.

Yoga Sutra - IV - 23 - DRASTR DRSYOPARAKTAM CITTAM SARVARTHAM - The mind-stuff, when colored by both Seer and seen, understands everything.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV- 23:

The mind stands midway, as it were, between Atman and external object. Its power to perceive the object is only borrowed from the Atman. In a perfectly dark room, a mirror cannot reflect the man who stands before it. But when a light is brought in, the mirror immediately "perceives" the man.

Similarly, the individual soul is known in Hindu philosophy a s the "reflected," or the "shadow Atman." It has no separate existence. It is only the reflection of the Atman upon the mind, which gives rise to a separate sense of ego.

See related posts:

• Samprajnata (Distinguished) Samadhi-YS I -17
• Abhinivesa - Fear of Death YS II- 9Wisdom - Seven Stages -
• Wisdom - Seven Stages - YS II - 27 (Part II)
  Wisdom - Seven Stages - YS II - 27 (Part I)
• Dharana - Concentration YS III - 1
• Object Not Known by Sense Perception -YS IV 15, 1...

Endless Number YS IV - 21

Yoga Sutra - IV- 21 - CITTANTARA DRSYE BUDDHIBUDDHER ATIPRASANGAH SMRTISAMKARAS CA - If perception of one mind by another mind be postulated, we would have to assume an endless number of them and the result would be confusion of memory.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV -21:

If a philosopher - in order to avoid admitting the existence of the Atman - were to suggest that the mind is really two minds, a knower and an object of knowledge, then he would find himself in difficulty. For if mind A is known by mind B, then one must postulate a mind C as the knower of B, a mind D as the knower of C, and so forth. There would be an infinite regress, as in a room walled with mirrors. Furthermore, since each of theses minds would have an individual memory, the function of remembering would be reduced to a state of confusion.

See related post: Object Not Known by Sense Perception -YS IV 15, 1...

The Purusha/Atman is Luminous YS IV - 20

Yoga Sutra - IV - 20 - EKA SAMAYE COBHAYANAVADHARANAM - The mind-stuff cannot perceive both the subject and object simultaneously [which proves it is not self-luminous].

Swami Satchidananda - "The mind-stuff perceives objects outside. At other times, if is is clean enough, it can turn within and reflect the Purusha also. So, it can be either subject or object. As subject, it see other things. As an object, it is seen by the Purusha. But the Purusha can never be both. It is always the subject."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

As we saw at the very beginning of this book (I, 2), the mind is not the seer, but the instrument of the Atman, which is eternally conscious. The mind is only intermittently conscious of objects, and its perceptions of them vary according to its own fluctuations. The mind is changing all the time, and so is the object of perception. The Atman alone, by remaining unchanged, provides a standard by which all perception can be measured.

We are given a partial quote from Swami Vivekananda that "Motion can only be perceived when there is something else which is not moving..."

We are given the statement - The mind is just as much an object of perception as any object it perceives in the external world. The mind is not self-luminous; that is to say, it is not a light-giver, like the sun, but a light-reflector, like the moon. The light-giver, the "sun," is the Atman, and the mind only shines and perceives by the reflected light of the Atman. The mind cannot perceive both itself and an external object simultaneously.

Object Not Known by Sense Perception -YS IV 15, 16

Yoga Sutra - IV-15- VASTU SAMYE CITTA BHEDAT TAYOR VIBHAKTAH PANTHAH - Due to differences in various minds, perception of even the same object may vary.

Yoga Sutra - IV- 16- NA CAIKCITTA TANTRAM VASTU TADAPRAMANAKAM TADA KIM SYAT - Nor does an object's existence depend upon a single mind, for if it did, what would become of that object when that mind did not perceive it?

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 16:

In these two aphorisms, Patanjali refutes the philosophy of subjective idealism. Following Sankhya philosophy, he admits the reality of an objective world which is independent of our mental perception. Furthermore, he points out that the perception of an individual vary from those of another. The example given by the commentators is that of a young and beautiful married woman. She brings joy to her husband, causes other women to be jealous of her beauty, arouses lust in the lustful, and is regarded with indifference by the man of self-control. Which of these observers know her as she really is? None of them. The object- in itself cannot be known by sense-perception (I, 43).

See related post - Nirvitarka Samadhi YS I - 43

The Gunas, Mind and Liberation YS IV - 12, 13, 14

Yoga Sutra - IV- 12 - ATITANAGATAM SVARUPATO'STY ADHVA BHEDAD DAHARMANAM - The past and future exist in the real form of objects which manifest due to differences in the conditions of their characteristics.

Yoga Sutra - IV- 13 - TE VYAKTA SUKSMAH GUNATMANAH - Whether manifested or subtle, these characteristics belong to the nature of the gunas.

Yoga Sutra - IV- 14 - PARINAMAIKATVAD VASTU TATTVAM - The reality of things is due to the uniformity of the gunas' transformations.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for YS IV - 14:

The Gita teaches :"That which is non-existent can never come into being, and that which is can never cease to be." The forms and expressions of an object may change, but all these changes of form and expression have existed, and will continue to exist, potentially , within the object. The past and future exist within the object in an unmanifested, subtle form. Nevertheless, they are there. Nothing in the universe is lost.

We are told that the gunas (three qualities of inert, active and purity) which never cease to in one or another combination in objects. Hence we see that the same mind exists, essentially throughout the many rebirths of the individual. It is only the play or the gunas that makes the mind alter its form and expression in different incarnations; now seeming predominantly evil, now predominantly good. In the mind of the good man, the past evil impressions still exist in subtle form; and the future impressions, whatever they are to be, exist also.

So then it is asked how is liberation possible? It is pointed out that Patanjali has answered this question several times in the sutras and restated the answer in aphorism 11 of book IV. Since our subconscious tendencies has its basis in the mind, once man no longer identifies with the mind he can obtain liberation. When he knows beyond a doubt that he is the Atman, and not the mind, he is made free from his karma.

See the posts:

• Samprajnata (Distinguished) Samadhi-YS I -17
• An Unattached View YS II - 15
• The Four Stages of the Gunas YS II - 19
• The Seen - Nature of the Gunas YS II - 18
• Ignorance and Karma YS IV - 11
  
  
  
  

Ignorance and Karma YS IV - 11

Yoga Sutra - IV- 11 - HETU PHALASRAYALAMBANAIH SAMGRHITATVAD ESAM ABHAVE TADABHAVAH- The impressions being held together by cause, effect, basis and support, they disappear with the disappearance of these four.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Karma can only operate and produce tendencies as long as certain causes are present. These causes (II, 3) are ignorance, egoism, attachment, aversion, and the desire to cling to life. The effects of these causes (II, 13), are rebirth, a long or a short life, and the experiences of pleasure or pain. Basically , karma is rooted in the ignorance of the Atman. Remove this ignorance, and you destroy karma."

We are informed that the Swetaswatara Upanishad says "This vast universe is a wheel. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns, and never stops. " It is the wheel of Brahman. As long as the individual self thinks it is separate from Brahman, it revolves upon the wheel...But when through the grace of Brahman it realizes its identity with him, it revolves upon the wheel no longer. It achieves immortality."

See related posts:

• Five Obstacles -YS II-3
• Roots and Fruits YS II- 13

No Beggining - No End YS IV - 10

Yoga Sutra - IV- 10 -TASAM ANADITVAM CASISO NITYATVAT - Since the desire to live is eternal, impressions are also beginningless.

Swami Satchidananda translated this sutra without commentary.

From "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood we are told:

In Hindu philosophy creation and dissolution is regarded as a beginningless and endless process. "Karma has always operated, always created tendencies. It is only as individuals that we can set ourselves free from karma by unlearning this desire to exist on the phenomenal level and realizing the Atman , our eternal nature."

Then the question is asked if every individual in the universe attains realization, would the universe end? "Being still within time , none of us can answer that question. In fact the question cannot properly be asked." We are told that the phenomenal universe is in constant transition, where the Atman is eternally now. "And through the human, time-bound mind can make this statement, it cannot possibly understand what it really means."

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Karmas and Conditions YS IV - 8

Yoga Sutra - IV- 8 - TATAS TADVIPAKANUGUNANAM EVA BHIVYAKTIR VASANANAM -Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

"In any particular incarnation, a man's condition is determined by the balance of his karmas. Suppose that balance is very favorable , he is born to become a monk and a spiritual teacher. We are informed that this person "will still have some bad karmas which, under less favorable conditions, would produce bad tendencies. But, because he has to live up to vocation and set a good example to his pupils, these tendencies will be kept in abeyance , and only his good tendencies will be manifested. So we are being told that this sutra (aphorism) is stressing the "great importance of the right environment" along "with those who are spiritually minded."

The commentary ends with" If you are born a dog, you may still have good tendencies, but they will be greatly restricted by your dog condition. You have to act in accordance with your animal nature."

See related posts:

The previous post for YS IV - 7

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

The Ego is The Root of Created Minds YS IV - 4, 5

Yoga Sutra - IV- 4 - NIRMANA CITTANY ASMITA MATRAT - A Yogi's egoity alone is the cause of [other artificilly] created minds.

Yoga Sutra - IV - 5 - PRAVRTTI BHEDE PRAYOJAKAM CITTAM EKAM ANEKESAM - Although the functions in the many created minds may differ, the original mind-stuff of the Yogi is the director of them all.

Swami Satchidananda translated these sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following for suta - 5 :

'These two aphorisms refer to the psychic power of creating for oneself a number of subsidiary minds and bodies, over which the original mind maintains control. Since it is the ego-sense which creates an individual mind (I, 17), it is theoretically evident that this ego-sense should be able to create subsidiary minds, revolving like satellites around the original. The idea that the yogi might wish to have several minds and bodies in order to exhaust all of his karma more quickly. But the wisdom of this plan might seem doubtful. There was a story of a king who made himself many bodies, hoping in this way to exhaust his craving for sexual enjoyment. But finally he abandoned the attempt, declaring: 'Lust is never satisfied by gratification; it only flares up more, like a fire fed like butter.' "

See Samprajnata (Distinguished) Samadhi-YS I -17

Varana Bhedas - Removing the Obstacles YS IV - 2, 3

Yoga Sutra - IV - 2 - JATYANTARA PARINAMAH PRAKRTY APURAT - The transformation of one species into another is brought about by the inflow of Nature.

Yoga Sutra - IV - 3 - NIMITTAM APRAYOJAKAM PRAKRTINAM VARANABHEDAS TU TATAH KSETRIKAVAT - Incidental events do not directly cause natural evolution; they just remove the obstacles as a farmer [removes the obstacles in a water course running to his field].

Swami Satchidananda translated sutra IV - 2 without commentary. In regard to YS IV - 3 Swami Satchidananda tells us that "Patanjali gives us an example of how a farmer allows the water to run into his field simply by removing the obstacles in his water course. Your mind also wants it run to its original source of tranquility, but there are impediments on the way that obstruct the flow."

Swami Satchidananda tells us that our practices and our teacher does the job of the agriculturist. The guru (teacher) is not giving us anything new; instead just removing obstacles that block the flow of consciousness so it can be continuous back to its source. "The cultivator simply goes looking for some obstacles and takes them out. Once the cultivator removes them, he or she doesn't need to tell the water it can flow." The water is already in the canal.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood for sutra IV - 3:

It is stated for this sutra that "Patanjali explains the Hindu theory of evolution of the species with the illustration of the from agriculture with the farmer irrigating his field is used in the commentary. The water is compared to the "force within us" waiting to be released into the "reservoir ". Vivekanananda is quoted as saying "All progress and power are already in every man.....Perfection is in every man's nature, only it is barred and prevented from taking its proper course. If anyone can take the bar off, in rushes nature."

Siddhis from Many Methods YS IV - 1 (continued)

Yoga Sutra IV - 1 - is translated by "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood as:


Translation:
The psychic powers may be obtained either by birth, or by means of drugs, or by the power of words, or by the practice of austerities, or by concentration.

Commentary:

Some are born with psychic as a result of their struggles in previous lives. And not psychic powers merely, but real spiritual genius. Such are those most mysterious of all human beings, the "natural" saints, who are filled with the knowledge and love of God even in early childhood and grow up seemingly untouched by the temptations of worldliness.

The Bhagava Gita is referenced where Arjuna asks the question of what happens to a man who has faith and does not struggle hard enough, thus his mind wanders away from practicing yoga and fails to reach perfection? "Sri Krishna answers: 'Even if a man falls away from the practice of yoga, he will still win the heaven of the doers of goo deed, and dwell there many long years. After that, he will be reborn into the home of pure and prosperous parents....He will the regain that spiritual discernment which he acquired in his former body; and so he will strive harder than ever for perfection. Because of his practices in the previous life, he will be driven on toward union with Brahman, even in spite of himself.' "

We are informed that certain drugs may produce visions, however, these are psychic and not spiritual. Also the drug use can lead to prolonged spiritual dryness and may even damage the brain permanently. Mantram or repetition of spiritual words, are an invaluable aid to spiritual progress; special mantrams can produce psychic powers. Practicing austerities, enormously strengthens the aspirant's will power and psychic powers might be gained.

The commentary is concluded with "concentration is the surest of all means of obtaining the psychic powers."

See the previous post of Siddhis from Many Methods YS IV - 1

There is Absoluteness When... YS III - 56

Yoga Sutra III - 56 - SATTVA PURUSAYOH SUDDHI SAMYE KAIVALYAM - When the tranquil mind attains purity equal to that of the Self, there is Absoluteness.

Swami Satchidananda tells us in this last sutra of Book Three - Vibhuti Pada, The Portion on Accomplishments, that "We are not here to grasp a little of this and a little of that. What is the biggest fish you can catch? The 'self-fish'. Hook that fish." Swami Satchidananda says the little things "come and tempt you, 'Hey, come on, I am here, I am here. Use me'." He tells us we should say "No; my purpose is something different. I am going straight ahead. I don't even want to stand and wait and watch the sideshows here and there'.

Swami Satchidananda further commented stating "as you progress along the spiritual path, the sideshows will tempt you." He then gives a analogy, in the form of a story, of being invited to a party by the king, who is ready to give you everything. On the journey to the party there are all kinds of variety shows, magician tricks, and music being played. They are on their way to see the king also. So when you get to see the king, they will all be there also. But if you stand there to see the shows, you will only see that and miss seeing the king.

Swami Satchidananda ends the commentary telling us never to settle for these little things. "Our goal is something very high. It is eternal peace, eternal joy. Don't settle for a little peace, for a little joy, for petty happiness."

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood simply says the following:

When all the thought-waves in the mind have been stilled, the mind holds nothing but pure, undifferentiated consciousness. In this state, it is one with Atman. Sri Ramakrishna used to say : "The pure mind and the Atman are the same."

Discriminative Knowledge YS III - 55

Yoga Sutra III- 55- TARAKAM SARVA VISAYAM SARVATHA VISAYAM AKRAMAM CETI VIVEKAJAM JNANAM - The discriminative knowledge that simultaneously comprehends all objects in all conditions is the intuitive knowledge which brings liberation.

Swami Satchidananda translated the above sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

Ordinary knowledge based on sense-perception is a sequence. We learn one fact about a given object, then another fact, then more and more facts. But the yogi who possesses discriminative knowledge understands objects totally and immediately. If, for example, he meets another human being, he knows him at once in all his past and future modifications, as a baby, a youth, an adult, and an old man. Such knowledge is infinite; it is within eternity, not time. It delivers a man from the bondage of karma and ignorance.

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Distinguish Between The Real & Unreal YS III - 54

Yoga Sutra III - 54 - JATI LAKSANA DESAIR ANYATANAVACCHEDAT TULYAYOS TATAH PRATIPATTIH - Thus, the indistinguishable differences between objects that are alike in species, characteristic marks and positions become distinguishable.

Swami Satchidananda translated the above sutras without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood :

"Suppose you took two exactly similar, newly minted coins, showed first one, then the other; then changed them behind your back and showed them again. The yogi who had made this samyama would, according to Patanjali, be able to tell you correctly which one you had showed him first.

The spiritual value of this power of discrimination lies, of course, in one's ability to distinguish always between the Atman and the non-Atman, the outward appearance, however deceptive the latter may be."

See related posts:

• Mastery of Samyama Yields Truth YS III - 5
• Samyama - Last Three Limbs of Yoga YS III - 4

Single Moments/Sequence in Time YS III - 53

Yoga Sutra III- 53 - KSANA TAT KRAMAYOH SAMYAMAD VIVEKAJAM JNANAM - By samyama on single moments in sequence comes discriminative knowledge.

Swami Satchidananda translated sutra 53 without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

"By making samyama on single moments and on their sequence in time, the yogi comes to realize that the entire universe passes through a change within every single moment. Hence, he understands that the nature of the universe is transitory. This understanding is what is meant by discriminative knowledge. Because the yogi's mind is not subject to the illusion of 'time', he can understand the real nature of his experiences. The rest of us, who think in terms of time-sequences, are constantly generalizing our sensations, mentally carrying over the sensations of one moment into the next and the next. We say, 'I was sad the whole afternoon,' when in fact, we were only sad at 2:15, 3:01, and so forth." Thus we are deluding ourselves and suffer imaginary pain.

"For suffering is largely composed of our memory of past pain and our fear of repeated pain in the future, and this memory and this fear are dependent on our consciousness of a time-sequence.

See Samyama - Last Three Limbs of Yoga YS III - 4.