Sūtra 1.36

Sanskrit text, Unicode transliteration and English translation of Sūtra 1.36:

विशोका वा ज्योतिष्मती ॥ १.३६ ॥

viśokā vā jyotiṣmatī || 1.36 ||

viśokā—the painless state, the concentration on the painless, vā—or. jyotiṣmatī—the bright, effulgent state, the state of lucidity, the concentration on luminous objects.

36. Or, the state of painless lucidity.

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]

‘Or, the state of painless lucidity’ appearing as a Higher Activity, causes the steadiness of the mind. These words (italicised) are to be taken from the previous aphorism. This is the consciousness of thought-forms, which comes to him who concentrates upon the lotus of the heart. The essence of the Will-to-know is shining in substance. It acts like the Ākāśa (space, giving room to, or transforming easily into any form.) By diligent perseverance in that, the Higher Activity appears, taking optionally the shapes of the lights of the sun, moon, planets and precious stones. Similarly the mind concentrating itself upon the notion of the ‘I am’ becomes like a waveless ocean calm, infinite, pure egoism. The following has been said in this connection:—

“Knowing that self, small as an atom, his consciousness manifests as ‘I am’ only.”

This two-fold Higher Activity, the painless sensuous and the Purely Egoistic, is called the lucidity. By this the Yogī’s mind reaches the state of steadiness.—36.

The Gloss of Vachaspati Mishra

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

‘Or, state of the painless lucidity.’ Painless lùcidity means that which is devoid of pain. The state of lucidity is the light shining in the lotus of the heart. Let the mind be concentrated upon the lotus which is located between the chest and the abdomen. It has eight petals and is placed with its face downwards, its face has first to be turned upwards by the process of the expirative control of breath. In the middle thereof is the sphere of the sun, the place of waking consciousness, and is called A. Above that is the sphere of the moon, the place of dreaming consciousness, the U. Above that is the sphere of the fire, the place of dreamless sleep, the M. Above that is the Higher space, the Sound of Brahma Itself, the fourth state of ultra-consciousness, which the knowers of Brahma call the half-measure (the ardha-mātrā). In the stalk thereof is the Artery of Brahma (the brahmanāḍī), with its face upwards. This passes through the spheres of the sun, &c. Beginning above that, is the channel known as Suṣumnā. That runs through the external spheres of the sun, &c., too. That is the place of the mind. Performing concentration upon that, the Yogī obtains consciousness of thought-forms.

He now shows the form of the mental essence with the reason thereof:—‘The essence of the Will-to-be, &c.’ By saying that it acts like the Ākāśa, it is intended to be shown that it pervades all forms. The lights of the sun. &c., appear as different forms;and they putting on different forms optionally, appear as such (forms). The text understands here by the word Will-to-be, the mind and not the Mahāttattva; and it is intended to state here

that the mind is of the shape of light appearing as such from its position in the Suṣumnā channel, inasmuch as it takes its birth from the Vaikārika (the essential sāttvic) form of the principle of Individuality (ahaṅkāra), and is therefore full of the essence thereof. Its possession of the quality of pervasion too is established by its action upon various objects.

Having spoken of concentration upon the mind, which is evolved out of the principle of Individuality (asmitā, the basis of the ‘I am’), now he describes the nature of the concentration upon the principle of Individuality or egoism:—Similarly, &c.

‘Calm’ means that which is free from the waves of disturbing energy (rajas) and inertia (tamas).

Infinite means all-pervading.

‘Pure Egoism’ signifies that which does not show more colours than one.

He supports his theory by another’s authority:—The following has been said in this connection, by Pañcaśikhā.

‘Small as an atom,’ because it is difficult to know.

‘That self,’ which is the basis of the principle of Individuality.

‘Knowing’ means having pondered upon it and having come to know only this much, ‘I am.’

Well then the lucidity might appear as various forms of light; but how can it be pure egoism only? In answer to this, he says ‘This two-fold, &c.’ The meaning is that the principle of Individuality remains essential light itself when the dirt of disturbing energy (rajas) and inertia (tamas) has been washed away.

He describes the result of both form of lucidity:—‘By this, &c.’—36.