Yoga Sūtra Chapter One verse 35
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी ॥३५॥
viṣayavatī vā pravṛttiḥ utpannā manasaḥ sthiti-nibandhinī ||35||
Or, on finer cognition as an object binding the mind, stay arises.
viṣayavat - directed to objects of sense; as an object; one involved in the objectvā - orpravṛtti - activity, exertion, efficacy, function; finer cognition, special cognition, sensuous cognition; moving onwards, advance, progressutpanna - risen, gone up; arisen, born, produced; come forth, appearedmanas - mind; that which objects of sense affect; the faculty or instrument through which thoughts enter; conceptualizing functionsthiti - staying or remaining or being in any state or condition; continuance in being, maintenance of life, continued existencenibandhana - band, bond, fetter; binding, fastening, fettering; tying, fastening, binding together, ligation: holding fast, restrainingCommentaries and Reflections
Commentary by T Krishnamacharya:
“According to my teacher, trying to calm the agitations of the mind by reflecting on external objects is like trying to get milk from the wattles hanging from the neck of a goat.
All seekers of truth are therefore advised to focus, instead, only on objects that are in the realm of the divine.”
Commentary by TKV Desikachar:
“Sometimes we should examine how
we relate to objects through the senses.
This can produce a stability of the mind.
Basically, how to steady the mind
through observation and reflection on
how the senses influence the mind.”
Commentary by Paul Harvey:
“Or,
from contact with
specific objects or ideas,
qualities arise, bearing
mental steadiness.”
“Or,
to calm sensory over–stimulation,
take the activities within the mind
itself as an object to bind the mind,
out of which, steadiness can arise.”
“In Sūtra 1.35 Patañjali presents a
practical option to calm sensory
over–stimulation, It’s taking the
activities within the mind itself
as an object to bind the mind,
What would you offer as an
example of a mental activity
that would reflect the strategy
that is being proposed here?”
“In this particular Sūtra, along with the following
three verses, Patañjali offers different approaches,
all of which appeal to those with different needs.
All propose that a steadying of the mind can arise
from utilising a Jñānam approach of inner inquiry.
In this verse, the inquiry is directed towards the
relationship of the mind with the internal sources
of sensory processes. Rather than their externalised
role in gathering and presenting objects to the mind.
Knowing how the senses can easily distract the mind,
inquiry into their both their external activities and
internal processes can help to sustain a steady mind,
within the external pull of unhelpful sensory pathways.”
“When you begin to observe the habitual pull
of the mind along a particular sensory path
towards an object, you can cultivate a choice.
In that, rather than being habitually drawn
towards the external object of the senses,
you can instead choose to turn the mind
back and inwards towards experiencing
the root and source of a particular sense.
This can serve both as an object to bind the
mind, out of which, steadiness can arise.
As well as being an inquiry into both the
role and sources of the senses, which in
turn can help us to more fully understand
how we choose to relate to our environment.
Also, a steady mind can offer a means by
which you can sense, perceive and process
experiences more deeply, more subtly.
However,
it is also very possible to have a subtle perception,
but an unsteady mind.”
“Instead of focusing on what is more
usually seen as an object of the senses,
focus instead on, what is more unusually
seen as, a source for each of the senses.”