Sūtra 1.35

Sanskrit text, Unicode transliteration and English translation of Sūtra 1.35:

विषयवती वा प्रवृत्तिर् उत्पन्ना मनसः स्थितिनिबन्धनी ॥ १.३५ ॥

viṣayavatī vā pravṛttir utpannā manasaḥ sthitinibandhanī || 1.35 ||

viṣayavatī—of the sense, of the objects of senses, bringing sense perceptions, vā—or. pravṛttiḥ—higher activity, utpannā—appearing. manasaḥ—of the mind, mental, sthiti—steadiness, nibandhanī—causing.

35. Or, Higher sense-activity appearing, causes mental steadiness.

The Sankhya-pravachana commentary of Vyasa

[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya-pravacana, Vyāsabhāṣya or Yogabhāṣya]

[Sanskrit text for commentary available]

The power to cognize superphysical (divya) smell, which one gets by concentrating upon the fore-part of the nose (the olfactory organ) is the higher olfactory sense-activity. By concentration upon the forepart of the tongue, the power to cognize taste; over the palate, cognition of colour; in the middle of the tongue, cognition of touch; in the root of the tongue, cognition of the sound.

The Higher sense-activities appearing cause the steadiness of mind, destroy doubt and become the entrance to that state of cognitive power which is called trance (samādhi).

By this the Higher sense-activity, which is caused by concentrating upon the moon, the sun, the planets, jewels, the lamp and precious stones, &c., is also to be understood to have that name.

Although whatever of the nature of an object is known by any science, by inference, or by the instruction of a teacher, is of course true, because they are capable of establishing the truth by teaching, yet, as long as even a portion is not known by one’s own senses, everything remains as it were unknown. The knowledge of such subtle matters as the state of absolute freedom does not obtain firm ground in the mind. Therefore even if it were for the purpose of giving fuller light to what lias been learnt from any science, by inference, or by the instruction of a teacher, it is necessary that some particular object be perceived by one’s self. When one portion of what has been taught is perceived, the subtlest remaining portions are easily believed. It is for this very reason that mental embellishment is taught; so that when consciousness of power over the unrestrained mental modifications shows itself, the Yogī becomes capable of perceiving the objects of all such modifications. And when this happens, he gets faith, energy, memory and trance without any obstacle.—35.

The Gloss of Vachaspati Mishra

[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]

The author now mentions another means of steadiness:—‘Or, Higher sense-activity appearing, causes mental steadiness.’ Explains:—‘By concentration upon the fore-part of the nose, &c.’ The power is acquired by the performance of concentration, contemplation and trance. íhe cognition of superphysical smell means that the smell lies revealed to his sense. In the other Higher sense-activities, also it should be understood in the same way. This is to be believed on authority, not by contact with one’s self.

Let it be so. But what is the use of these Higher ‘sense-activities? They do not help in the attainment of the state of absolute freedom. For this reason, he says:—These mental modifications appearing, in but a short time, incline the mind to steadiness either with reference to God, or with reference to discriminative knowledge.

But the question is, how can a mental modification having one object, become steady with reference to other object also? For this reason, he says They destroy, i.e., they remove, doubts and for this very reason become the entrance to trance consciousness.

Teaches that other modifications also which are taught by the Veda consist in Higher sense-activity:—‘By this, &c.’

Then the question arises, wherefore should there be doubt with reference to objects known by authority, &c.? For this reason, he says:—‘Although whatever.........of course, &c.’ The root of Yoga is of course in faith. Arising from that, it reaches up to contemplation, &c., without obstacles. This is the meaning.—35.