Yoga Sūtra Chapter Four verse 15

वस्तुसाम्ये चित्तभेदात्तयोर्विभक्तः पन्थाः ॥१५॥

vastu-sāmye citta-bhedāt tayoḥ vibhaktaḥ panthāḥ ||15||

The sameness of substance,
the divisions of psyche,
separate paths of both.

vastu - any really existing or abiding substance or essence, thing, objectsāmya - equality, evenness, equilibrium, equipoise, equal or normal state; likeness, sameness, identity withcitta - psyche (the totality of the human mind, conscious and unconscious); mind; heartbheda - dividing, breaking, splitting, cleaving, rending, tearing, piercing; distinction, difference, kind, sort, species, variety; separation, division, partition, part, portiontayoḥ - of bothvibhakta - separatepanthan - path, road, course, way, manner

Commentaries and Reflections

Commentary by TKV Desikachar:

“In observing, we must remember a few more things:
Because of our own memories, backgrounds, cultures, etc.
Each person looks at the same problem differently,
which may cause problems.

Commentary by S Ramaswami:

“Buddhists ask: if you say objects are true how do people experience them differently?
According to Buddhism everything is a mental projection experienced differently according to the individual Karma. Thus your Karma changes your projection.
Yoga says it is the Citta which causes the difference in attitude. The mind does not project the object it already exists and come to the mind through the senses. You react differently to that stimulus according to your Karma.
Thus, the same object evokes a feeling of pleasure in the virtuous mind, a feeling of stupor in a mind full of nescience and an attitude of indifference in a mind with perfect insight.
Previously we have referred to the objects, here the difference of mind and object is shown. Take the case of a woman:
– To an Adharmi or Prosmiscious (Tamas)
– To a Dharmi or Virtuous (Sattva)
– To a Sanyasi or Indifferent (Nirodha)
The same object creates different feelings in different people, depending on whether one is Sattvic, Tamasic or perhaps beyond the play of the Guṇa.”