Dvivedi, Manilal Nabhubhai [Comm.]: The Yoga-sūtra of Patanjali: (translation, with introduction, appendix, and notes based upon several authentic commentaries) (Bombay, 1890)

TO

By the heart is meant the chakra called anakata; and
samyatna on this leads-to knowledge of the mind, viz., the
mind of others as well as ones own.

XXXV. Experience is the Indistinctness of the.
mild conception of sattva and purusa which are
absolutely apart; this enjoyment being for another,
knowledge of purusa arises from samyama on himself.

It has often been remarked in the course of this book that
sattva, the source of intelligence, is apart and distinct from
puru'sa, the ultimate essence of consciousness. The theory is
thai, purusa being reflected in clear sattva, enlivens it; and all
experience is assumed by the sattva so enlivened to be entirely
of its own act. This confused identification of the two, ever
distinct by nature, is the cause of all varied experiences. It is
plain that the experience which the sattva receives is of no use
to itself, it is all for the puru'sa; for all the action of prakrti,
the source of sattva and the inseparable correlative of puru'sa,
is for purusa. Hence the action of sattva is for another, and
not for itself. Its real function and purpose is to merge itself
in the purusa. It is therefore laid down that samyama on
himself, that is, on his own right nature and purpose, will lead
to a clear knowledge of puru'sa.

XXXVI. Thence is produced intuitional (cogni-
tion of) sound, touch, sight, taste, and smell.

The five sensations which constitute the whole of our sense-
knowledge, are cognised, after the knowledge described in the
preceding aphorism, is produced, simply by intuition i. e., by
what is called pratibha or taraka-janana, independently of
the conditions of time and space. The reason for this is