Yoga s

126 YOGA SŪTRAS
Commentary:
For liberation, a yogin will have to reach a stage where he can side-step all the
merits and demerits which are due to him from providence but which he may
side-step. Both happiness and distress which are coming on the basis of
cultural activities from the past are to be avoided at all costs. However a yogin
has to advance sufficiently before he can side-step these. It requires insight as
to the psychological receptacles which are submissive towards the
manifestation of the merits and demerits. A yogin has to close off the opening
to such receptacles by practicing kriyā yoga.
Verse 17
Ôò&†Zyyae> s
draṣṭṛdṛśyayoḥ saṁyogo heyahetuḥ
draṣṭṛ – the observer; dṛśyayoḥ – of what is perceived; saṁyogo – the
indiscriminate association; heya – that which is to be avoided; hetuḥ – the
cause.
The cause which is to be avoided
is the indiscriminate association of the observer
and what is perceived.
Commentary:
When we identify wholly and solely with what we perceive, we loose objectivity
and become attached, rather than detached. This causes a misplaced identity
with things which are not in our interest and which make us lose objectivity.
Then we experience an impulsive interaction between the new impressions
received through the senses and the old impressions stored in the memory
(karmāśayaḥ). The analytical part of the buddhi organ then hashes over the
matter and comes to a conclusion which is shown to us internally in the mind
through the magical imagery of the imagination orb. Thus we again come
under the spell of the function of that psychic organ.
If a yogi reaches a stage of control, whereby he stops the impulsive sensual
intakes or puts a damper on them as soon as they enter the psyche, he realizes
himself as being the perceiver or observer. Then he sees the operations of the
senses and the machinations of his memory as being counterproductive. These
interact to produce new images which he usually identifies with, to his
detriment.
In higher yoga, one is trained in how to distinguish the various parts of the
buddhi organ subtle mechanism and the citta mento-emotional energy
gyrations. Then one puts an end to the impressions and their varied
motivations which destroys one’s ability to see beyond the material world.