Yoga s

Verses, Translation and Commentary 185
Commentary:
Every word in these texts must be understood within the context of Patañjali
and not just for our own fancy according to our stage of development or
agenda of spiritual mission. To understand Patañjali and to get the most
benefit from his sūtras, we have to stay with his meanings, and then try to see
where we have progressed to and where we should advance onwards.
When a yogi can observe subtle mystic moments and see how they flow on
one to another, he develops a very subtle insight which gives definite
knowledge of things. Viveka means very subtle insight and jam means what is
caused or produced from the super knowledge of that yogi.
Verse 54
jaitl][dezErNytanvCDedaÄuLyyaeStt> àitpiÄ>
jāti lakṣaṇa deśaiḥ anyatā anavacchedāt
tulyayoḥ tataḥ pratipattiḥ
jāti – type genius, genus, general category; lakṣaṇa – individual
characteristics; deśaiḥ – by what location; anyatā – otherwise, in a
different manner; anavacchedāt – due to or resulting from lack of
definition; tulyayoḥ – of two similar types; tataḥ – hence, subsequently;
pratipattiḥ – perception.
Subsequently, the yogi has perception of two similar realties
which otherwise could not be sorted
due to a lack of definition in terms of their general category,
individual characteristic and location.
Commentary:
Persistence in higher yoga brings on more definition. Things which before,
seemed to be one or seem to be merged, appear clearly by their category,
individual characteristics and locations. This begins by his sorting out his
buddhi intellect organ, its various parts, as well as the sense of identity. A yogi
thus develops mystic clarity.
Verse 55
tark< svRiv;y< svRwaiv;ym³m< ceit ivvekj< }anm!
tārakaṁ sarvaviṣayaṁ sarvathāviṣayaṁ
akramaṁ ca iti vivekajaṁ jñānam
tārakaṁ – crossing over transcending; sarva – all; viṣayaṁ – subtle and
gross mundane objects; sarvathā – in all ways; viṣayaṁ – subtle and gross
mundane object; akramaṁ – without sequential perceptions; ca – and; iti –
thus, subsequently; vivekajaṁ – the distinction caused by subtle
discrimination; jñānam – knowledge.