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

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XIV. In consequence of the unity of transforma-
tion (results) the one-ness of things.

The question naturally arises, how any given thing which is
a mere transformation of the three Ganas is cog nised as a
unique fact of mental perception, if each of the three Gunas,
which enter into its formation, have their peculiar transforma-
tions ? The answer is that the Gunas do not act independently
of one another, any one of them necessarily subordinates the
other two. The transformation, then, becomes perfectly
coherent and is capable of being presented as one unique
object. This can be easily seen even in the categories of the
Sankhya. For example, Mahat, which is one individual sub-
stance, so to speak, is nothing more than a transformation of
the three Gunas in which Sattva is subordinate. From Mahat
arise Akankam, and the five. Tanmatras according as Rajas or
Tamas is predominant. All the same, each of these trans-
formations is always known as one.

XV. Though things are similar, the cause of mind
and things is distinct in consequence of the difference
of minds.

The preceding considerations establish, in an indirect manner,
the existence of things as objects external to the mind.
The VijnanazaJi-Bauddhas who maintain that things are
but the reflections of our thinking principle, would object
to such a position. The objection could not bear examina-
tion; for the existence of things apart from the thinking
principle is certain. Though there is, indeed, complete simi-
larity among objects of the same class, still the way in which
the objects affect the mind, and the way in which the mind is