But in this ekagrata parinama, this difficulty is obviated. We enter into the deeper
layers of the object, so that its external features, which stand outside us, are not there
any more. The inner essence of the meditating consciousness and the inner essence
of the object stand on par. Or rather, to give an old example which we repeat again
and again, we begin to see the wood in the table as well as in the chair. We will no
longer call this a chair. It is only a piece of wood. We will not call it a table. It is the
same wood. There will be no difference in the feelings of the mind in respect of the
table and the chair, inasmuch as it does not see the table and it does not see the
chair. It sees only the wood. So how can there be a difference in feeling? Whether it
sees the table or the chair, it sees the same thing. Whether we see the subject or the
object, we are seeing the same thing. How can there be difference of feeling?
Thus, tulya pratyaya means the equanimity of feeling, or equality of perception.
Identity, practically, of cognition is the result of the rise of the mind to that state
which is called ekagrata parinama—tatāḥ punaḥ śānta uditau tulya pratyayau cittasya
ekāgratāpariṇāmaḥ (III.12). This subject we shall continue in the next chapter.
Chapter 92THE WORKING OF NATURE’S LAWWe are now at a stage of the understanding of the processes of yoga where it has
become a very serious matter, and it is gripping us with its problems and is making it
hard for us to understand it. Many seekers do not have a clear idea as to why they
practise yoga at all. Most people have a curious notion about it and feel that if they
meditate, they will have peace of mind. Most people say, “I will take to yoga because I
have no peace of mind, and it shall bring me peace of mind.” They do not know what
exactly they mean. It is not merely a kind of silence of thoughts or the popular notion
of peace of mind that comes to us through yoga. It is something more than that.
We cannot clearly understand what yoga is. It is not merely a mental process
inwardly taking place, privately, inside the head of somebody. This is another
mistaken notion of many seekers, even if they be very honest and sincere. The
practice of yoga is many times regarded as an internal process of the mind. This is
not the whole truth of it, though it is true that the mind is involved in the practice of
yoga. It is not an internal process in the sense that it is taking place only inside our
body. In that sense it is not internal. Also, it is not true that the practice of yoga is
concerned only with our mind and it has no connection with anybody else. This is a
wrong idea.
This real truth about yoga, about which very little mention was made up to this time,
is now slowly being revealed by Patanjali, the author of the Yoga Sutras. We have to
concentrate our attention very carefully on what is being told to us in these lessons.
The purpose of yoga, the practice of yoga, is not attainment of a mere composure of
mind or tranquillity in the sense that we can sleep happily and we do not have any
kind of disturbance, anxiety, fear, etc. If this state of mind is reached, we may think
that we are in a state of yoga. It is not so. Yoga is not that. This is one point that has
to be made clear.