conditions are simultaneously present there can be no mental perception because the
mind itself is inert and incapable of perceiving. It is the Purusa who is the real per-
ceiver though he always remains in the background and the illumination of the mind
with the light of his consciousness makes it appear as if it is the mind which perceives.
This fact can be realized only when the mind is entirely transcended and the con-
sciousness of the Purusa is centred in his own Svarupa in full awareness of Reality.
Sutra 23: This throws a flood of light on the nature of Citta and shows defi-
nitely that the word Citta is used by Patanjali in the most comprehensive sense for the
medium of perception at all levels of consciousness and not merely as a medium of
intellectual perception as commonly supposed. Wherever there is perception in the
Relative realm of Prakrti there must be a medium through which that perception takes
place and that medium is Citta. So that even when consciousness is functioning on the
highest planes of manifestation, far beyond the realm of the intellect, there is a me-
dium through which it works, however subtle this medium may be, and this medium is
also called Citta.
Sutras 24-25: These two Sutras point out the nature of the limitations from
which life suffers even on the highest planes of manifestation. The Purusa is not only
the ultimate source of all perception as pointed out in IV-18 but he is also the motive
power or reason of this play of Vasanas which keep the mind in incessant activity. It is
for him that all this long evolutionary process is taking place although he is always
hidden in the background. It follows from this that even in the exalted conditions of
consciousness which the Yogi might reach in the higher stages of Yoga he is dependent
upon something distinct and separate, though within him. He cannot be truly Self-
sufficient and Self-illuminated until he is fully Self-realized and has become one with
the Reality within himself. It is the realization of this fact, of his falling short of his
ultimate objective, which weans the Yogi from the exalted illumination and bliss of the
highest plane and makes him dive still deeper within himself for the Reality which is
the consciousness of the Purusa.
Sutras 26-29: These Sutras give some indication of the struggle in the last
stages before full Self-realization is attained. This struggle culminates ultimately in
Dharma-Megha-Samadhi which opens the door to the Reality within him.
Sutras 30-34: These Sutras merely indicate some of the consequences of attain-
ing Kaivalya and give a hint about the nature of the exalted condition of consciousness
and freedom from limitations in which a fully Self-realized Purusa lives. No one, of
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(Ben Green)
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