He who sees this does not see death;

he sees neither illness nor suffering.

He who sees this sees all that is,
he attains everything everywhere.

Chandogya Upanishad, VII, 26, 2

 Today, if you go into any bookstore or search on
you will find a any online
book latform, multitude of books
but there will on the
t o p i cof Yoga, only be a handful that
offer the profound depth of
understanding that find
we
can

in this rare treasure by Purushottam Yeshwant

(1899-198 It is a must read for
Deshpande
any serious student of
Yoga and spirituality.

What is so special about this book! P.Y. Deshpande was a

major literary presence in the Marathi language of India,
especially during the period between 1925 and 1945.
An original thinker with a global vision, he brought an
entirely new approach to literature, especially the Marathi
Novel. And after turning to spirituality and meeting
J. Krishnamurthy in 1961, he expanded this vision and
literary originality into a whole new dimension. His later
books, including interpretations of the Bhagavad Gita,
the discourses of the Buddha, and Patanjali's Yoga Sutras
The Authentic Yoga), were written in English and brought
idealist and
nim international recognition. Known as an

and imitate
a
revolutionary, he was not content to copy
texts, but chose
tne age-old interpretations of the ancient
criticized
was often
Own original path, and for that he
s
during his lifetime.
brilliant
knowledge,
extensive
k n o w n for his intellectual
honestys

dlytical mind, emotional intensity,

the destiny or ma
inquiry on
T passionate spirit of level of thinking,
vast

a seeker of Truth. His

high make his
ds writing style,
experience, very
eloquent
 as his texts
writings quite difficult, are full of
concepts and
original ideas on every
page. for abat
an
ract
seeker of the Ultimate, however, turning each avd
page fof
this book is like exploring a new secret garden, filled
beautiful plants and flowers. It is a catalyst for
and a deeper dive into the iversal
principles of
introspection
Youa
presented to the world by the great sage
Patanjali
, as

The Authentic Yoga is considered to

be P.Y.'s most
outstanding work, and it is the outcome of intense
and deep meditation study
during his twilight years. In the
introduction, P.Y. asks the fundamental and rhetorical
question, which very few
ever really asked: What
philosophers or
yogis have
is Yoga? His
1S a answer is that Yoga
Darsana in its
direct
own
right, based on
'pure seeing or
perception. He explains topics like the
meditative mind, the nature of a
the
way to realize our
resulting purity of conscioUsness a
human potential, and what
When we
succumb to likes and happen
scientific way, dislikes, in a very poure
without embellishment. this
approach is very similar
to that of
Interestingy
Pujya Shri Ram my own
own spiritua
spirituar teacher

known to Chandra of Shahjahanpur (1899.198. 1

Shahjahanpurcontemp
Both base many as Babuji, who was P.Y.'s (
their P.Y.'s conte porary
insight through philosophy on direct percept and
their spiritual practice, both were
the approach, and both
originalin
o :ferring
sinple life of shunned the limelight, pre
a
seeker of the
the Truth.
Truth.
P.Ys
dying words were,
May this "It is all All is bliss.
exceptional book inspire happiness.
the reader,
5.

to
also

youu,
 awareness
of such sublime happiness, which is
develop
approach of Yoga.
nossible through the practical

Kamlesh Patel
29 May 2021
Kanha Shanti Vanam
1

This.ak makes a fresh inquiry into and a

he understanding of Yoga as it
to
new
approach
is
Daraniali's Yoga Sutras. An explanation expounded
is
in
needed for
adding one more b0ok to the vast
literature available on
rhe subject all over the world, in many
languages.
Eirst and foremost, no commentator, not
even Vyasa,
gives precise
a answer to the basic
question: what is Yoga?

Patanjali himself indicates the answer in the very title

of his book, Yoga Darsanam. But there is no
helpful
comment on this title by any commentator. Darsanam
or darsana looking at, seeing, observing; also
means

knowing, understanding, perceiving; and also inquiry,

examination.

Even traditionally speaking, just as Nyaya, Vaisesika,

ankhya and Vedanta are darsanas, each with its own way
of inquiry into and its own approach to reality, so also
Toga is a darsana, with its own approach to reality, based
on its unique method of inquiry into the nature and
who looks at and
Structure of the world, and into man

finds his being in the world.

of
The
e traditionalists have generally denied
the status a

assume that Yoga

Yoga. They somehow came to
S a n a to
vision
on the Sankhya
a matter of practice, based
Only
maintained traditionally
calty. And so it has been
that Yoga is not a darsana in its own right. The traditiornal
name given to this misconception is Sankhya
traditional
Because of this prestigious but misconceived Yoga.
view, Yoga
has not received the attention it deserves. This
small book
is an attempt to remedy this detect and to
make a fresh
study of Yoga as a darsana in its own right. That this is the
right approach to Yoga is strengthened by the fact that
Patanjali's book of Yoga Sutras makes no reference to any
other darsana, not even to Sankhya. Apart trom the
fact
that he uses the words purusa and prakrti, terms which
are
also used by the Sankhya Darsana, his whole treatment
of the world and man's relationship to it is
unique and
has nothing whatever to do with any other darsana. Even
the basic Sankhya terms, purusa and prakrti, when used
in the Yoga Sutras carry meanings not wholly identical
with the meanings given to them in the Sankhya Darsana.
And the three gunas, mentioned in Sankhya as the innate
attributes of PrakTti (Nature), Satva, Rajas and Tamas, are
given three different names in Yoga Darsana. Here they
are called prakasa, kriya, sthiti. These words carry meanings
which cannot be equated with those given to satva, rajas
and tamas in the Sankhya Darsana.

However, it is not my intention to enter into controversy

with the traditionalists. As a student of Yoga Darsana, it

is clear to me that all controversies are utterly tutile.

am concerned with only one thing; to inquire into afrest
and understand Yoga Darsana, independently ot any

comparison with any other darsana or discipline.

8
2
The Yoga Sutras are statement of tacts as they are seen

in their existential authenticity. They

be so seen onlycan

after an independent and radical inquiry into the nature

and structure of the existential situation. This ever present
existential situation unfolds itself to us through the very
act of pure seeing. This act of seeing is not man-made or
mind-made. It springs from the very nature of man's being
When one's eyes are open one sees whatever there may

be in the range of one's vision. One cannot wish it away.

Wishful thinking or any form of ideation is irrelevant
to the act of seeing. Rather,
it is man as an existential
what is there already in its existential
entity who looks at

and immensity. At the one end of this existential

majesty
situation is the 'seer and at the
other end is the 'seen
into a
between these two entities explodes
The interaction
choiceless a w a r e n e s s
vision (darsana). This vision is simply
authenticity. l is
in its existential
of the totality of what is, activity.
vision untouched and untarnished by any mental
a

Sutras lies in
the tact that
of the Yoga
uniqueness
The
at the
world as the
act of looking
they take the primary
vision ot reality).
Darsana (the
foundation of Yoga ot the
very reveals the
nature

seeing itself
Thus the act of seer-seen-vision
(drasta-
as a trinity of
existential situation

drsy a-daTSana).
 Each of these three components of reality is distinct from
the other two. But this distinction springs trom a clarity of
vision which has nothing to do with the divisions of space
and time. These divisions appear when ideation intervenes
and usurps the place of pure seeing. These three integral
components emerge as though out of nothing, as a result
of the very act of seeing: they are not man-made or mind
made. The act of seeing is like the act of breathing. A man
goes on breathing whether he is conscious of it or not.
Breathing is an existential activity. To say I breathe' is
ideational. Similarly, to see is an existential activity. But to
say 'I see' is ideational. Actually, that which enables man
to see, inquire, understand, is the 'seer' in the existential
sense of the word. On the other hand, the sense of 'l-am-
ness' or personal identity is a product of the past, which
is totally unrelated to the living present in which reality
abides. Reality 'is' irrespective of what man thinks, teels
ordoesj But ideationally the sense of L-am-ness' usurps
the place of the existential 'seer' and thus becomes the
source of all manner of confusion. When one says, "I am
the seer or the observer, one implicitly includes in this 'T
one's body, senses and mind. But all these are capable oft
being observed either directly, as in the case of the body.
or
through their operations, as in the case of the senses
and the mind. They thus belong to the realm of the 'seen .
The sense of 'lam-ness' is thus
made up of the fusion ot the
seer and the 'seen'
(II-6). It is a concept born ofcontuSion.
The fact is that the energy that enables man to see (k
sakti) and the energy that constitutes
the 'seen' (darsanu
sakti), including mental images and material objects or

10
events, are two distinct energies which constantly interact
with each other. They must never be confused with one
another, nor are they interchangeable. If they were, then
perception itself would collapse altogether and everything
would be reduced to an unintelligible chaos. This is why
Yoga defines the sense of 'l-am-ness' (asmit) as follows:
"To assume that the energy that enables one to see [drk-
saktil and the energy that constitutes the seen [darsana-

saktil are one and the same thing, is a tension called asmita

the sense of "l-am-ness] (I1-6)."

Asmita is described as a tension (klesa) because it generates

a contradiction between what is, the existential, and what

into
thought to be the ideational. This
tension comes
is
-

inattention to and hence

unawareness

being as a result of
to moment actually is. This
(avidya) of what from
moment

which all other tensions

unawareness (avidya) is the soil in
man's vision
take root (I[-4). Not only this; it topsy-turvies
of reality (I1-5).
the
extraordinary state
of being in which
Yoga is thus an
standstill
m o v e m e n t of the
mind c o m e s toa
choice-making of 'what
awareness
of choiceless
in a state
and o n e remains within the reach
extraordinary, it is yet
is' (1-2). Although in c o n t r a s t
It is extraordinary only
of every human being. which
conditioned state
of being in
to the ordinary conditioned state is
up.
This
man is born
and brought n o r m s of

of the prestigious
maintained by the pressure the m a n
be challenged by
but it c a n
Social conformity, discovering the
interests of
who is willing to
do s o in the

11
 truth which underlies his conditioned and conformist way
of living. Such challenging demands freedom. Man knows
that he has freedom to choose. But rarely does he raise the
basic question as to what this freedom means and implies,
despite the fact that his identification with the results of his
choices leads him repeatedly and inevitably into tensions,
conflicts and misery. But anyone who cares to challenge
this situation will be forced to raise the question: what
after all is freedom? Is it restricted to choosing and then
making man a victim of the relentless and vicious logic
of choice-making? Or is there something more implied in
the very nature of freedom? Does freedom to choose also
imply freedom not to choose? It must necessarily be so.
Otherwise the word freedom would lose its very meaning.
It is this momentous discovery that has
inspired the vision
of reality that is Yoga Darsana.

Freedom must mean freedom to

choose, as well as not to
choose. Not to choose is also to make a
choice, but being
negative it acquiresan
altogether new dimension. It does
so because
opting for not choosing ends, once and for
all, man's identification with the
of ideation, illusion and
choice-generated world
make-belief. It brings about a
radical revolution in the conditioned
way of life, in which
man gets caught
up. It resolutely rejects
everything which
belongs to the realm of the ideational and
brings man face
to face with the existential
situation. Man, so brought face
to face with the existential
situation, is just a focal point ot
pure awareness. It is customarily
designated as T - a mere
name, without any attribute, not even
that of 'L-am-ness'.

12
 It is like a point which has position but no magnitude
(swarupa-sunyamiva, III-3). It is a point on which all things
converge and from which everything acquires a radiant

significance. This is what is meant by Yoga as described in

cittavTtti-nirodha state of being in which the
L-2. Yoga is a
-

standstill.
ideational choice-making movement comes to a
Comments that follow
As is explained in the Notes and
comes into being as
this introduction, this is a state that
man's exercising his innate freedom in
the
a result of a
is no egocentric control,
direction of not-choosing. There
of thoughts, or any kind
no suppression or repression
of notchoosing. It is just a
of effort involved in this act
the right direction and of
matter of exercising freedom in
under
existential situation reveal what it may,
letting the
the fiery gaze of pure perception.

following Vyasa,
It is unfortunate that all commentators,

the significance of the words citta-

have failed to understand the central
c o n s o n a n t with
in fact
UTtti-nirodha, which
are
from
which is freedom (kaivalya)
theme of Yoga Darsana, Therefore
consciousness.
conditioned
all bondages of final step
is to take
the first and
to opt for not
choosing
freedom).
towards kaivalya (total
essence
nutshell the very
Sutras state in a
The first four existential
tell us, in
terms of an
ot Yoga Darsana. They not-cho0sing
and
for
must opt
mperative, that man direction
this negative
freedom in
CXercise his innate established in his
become
to
citta-vrttinirodha) if he wishes open to
him is
other option
identity. The only
existential

13
 tobecome entangled in identification with choices
(urti
sarubya, I-4) and suffer the consequences of the
inevitable
tensions, conflicts and misery which that entails.
The
existential situation offers no other alternatives.

Another contribution of great profundity and decisive

significance which Yoga Darsana makes to the
understanding of the existential situation is this: it draws
a clear-cut distinction between a view or vision born of
unawareness of what is (avidya), on the one hand, and
a vision born of alert awareness of the inevitability of

misery resulting from a stupid and dogged clinging to the

sense of Lam-ness' and the motivations it generates, on
the other. The former is called 'avidya-khyati' (11-5) and the
latter is called 'vivekakhyati' (1-15 to 26). The word khyati
means darsana or vision.

There are thus two kinds of vision to which Yoga Darsana

draws our attention. The one is a legacy which lingers in
man's mind and consciousness. It is given to man by the
flow of nature
(Prakrtyapura, IV-2), and is unconsciousy
strengthened by his cultural and social heritage. At the
bottom of this lies identification with the forms whicn
choices take.

Under the
intluence of this heritage, man takes i tor
granted that he, as a
product
of nature, is totally rate

14
from the objective, phenomenal world.
He therefore
believes that all he can do to understand this
world and
establish a meaningful relationship with it, is to
pick and
choose from it and subject it to a rational scrutiny by the
method ot trial and error.

Man therefore assumes that he has no

option but to pick
and choose and to train his inborn freedom to
choose
more and more
rationally.
But then it could be asked:
what is reason! Reason could only be that which
discards
all gratuitous assumptions. And since at the root
of all
assumptions lies the sense of 'lLam-ness - a product of
conditioned consciousness, the reason that has fallen a
prey to the assumption that the 'T or the 'ego' is both
the 'seer and the 'chooser, must ever remain
suspect.
Therefore free inquiry alone, and not the effort of reason
which has already been perverted by
presuppositions,
offers the only possible approach to the understanding
of both internal and external reality. Such free
inquiry
is what underlies the yogic approach to reality. To be
in a state of free inquiry is to be in a state of choiceless

awareness, which is the beginning of Yoga or meditation.

In the light of this it should not be very difticult to see

that it is avidya-khyati that overwhelmingly dominates the
scene of human life all over the world. This has been so
throughout history, barring some lucid moments here and
there. The fact that man still remains a victim ot tensions,
conflicts and chaos, which repeatedly and inevitably

15
 misery, is proof enough that he
land him in unrelieved
foundation for his
discover a sensible and sure
has yet to
situation.
the existential
approach to

Sutras offers a way out

of the Yoga
A clear understanding comments theon
The notes and
of this predicament.
deal with this problem. The
Sutras of Part II of the
text

connection may be summarized

points to be noted in this
as follows:

remains unaware of his inner tensions

1. So long as m a n

way out of
their tentacles, there is no
and finds no

coming face to face with the

possibility of his ever

existential situation as a whole. And so long as tensions

and
are allowed to have their way, all talk of progress
and
human welfare must remain utterly meaningless
ideational
repeatedly end up in despair and misery. All
and technological attempts to escape from tensions
and misery can only deepen the misery more and

more because of the false hopes which they generate

2. To see this predicament as a mind-made and man

made distortion of the existential situation, and to
come face to face with it without trying to escape tromm
it by any palliative, is to establish the first vital contact
with reality. It is this contact with reality which itselt
unfolds the right way of understanding the real nature
and structure of one's conditioned
consciousness as
being a product of tensions and of ideational ways of
escaping from them

16
3 The right way to free oneself from all tensions
is the way of pratiprasava. This means a journey
of exploration in reverse of going back from the
peripheral surface tensions to their very roots. This
is the way of meditation. In meditation one's mind
remains stationary and only pure perception is
allowed to operate on all the impulses emerging out of
one's conditioned consciousness. Such is the probing
and penetrative power of such perception that the
impulses, as they arise, are seen in their true colours,
with all their egocentric motivations. And because

they for what they really are, and because

are seen

the mischief they are capable of doing is thoroughly

understood, they disappear once and for all, leaving
the mind clean and crystal clear.

4. It is dut of such a purified mind that a penetratingly

critical and discerning intelligence (viveka)
sharply
comes into this intelligence, which has its
being. It is
that can distinguish
roots in the existential situation,
between the eternal and
the
and discriminate

the pure and the impure, and between

ephemeral,
Because of such clear perception
happiness and sorrow.
contusion, this newly
that allows any scope for
never

(viveka) destroys the vision born of

born intelligence
all. Clarity of vision
now
o n c e and for
avidya (II-5), without a
existential scene
illuminates the
continually
relapse into avidya-khyati.

17
5. It is the clarity of vision born of
intelligence
ence (tian
(viveka),
that enables one to see what is truly meant by h.
words 'seer (drasta) and the word 'seen' (drsya)
or the
objective world. The 'seer is just pure seeing energy
But because of his identification with the sense
of
L-am-ness', man tends to see everything through the
veil of his past experiences (11-20). Thus, the dead
past
overshadows the living present so completely that the
very distinction between the 'seer' and the 'seen' gets
utterly confused and man's vision becomes completely
distorted. He then forgets that the 'seer can never be
the 'seen, and the 'seen' can never be the 'seer'. To
confuse the two in this way is to lose clarity of vision
and to invite endless trouble and misery.

6.
6 The new intelligence (viveka) also discloses what
exactly is meant by the word 'seen':
a The energy that constitutes the 'seen' has three
attributes, namely, inertia, movement and and
illumination; and this energy is wholly distinct
from the energy that makes pure seeing
pOSSiic
which constitutes the 'seer;
b. The seen is compound of
a
organic and inorganic
matter;and
C. the raison d'ête of the existence ot the 'seen is to
offer experiences (bhoga) to the 'seer' and thereby
help man (the experiencer) to liberate himsel
from all bondages (upuavarga) (11-18).
7. Thus, in the view of Yoga, the 'seer at one end
and 'seen at the other end are co-extensive witn
 the whole universe, and the existential interactions
between these two embraces the whole mystery of
life and the cosmos. The nature of this interaction is
misunderstood by man so long as he keeps looking at
the world and at himself through the screen of past
experiences. And when the mischief this does to life
is seen and understood, intelligence comes upon the
scene and clarifies the vision. This vision born of
viveka (intelligence) is called vivekakhyati.

8. It is therefore viveka-khyati that opens up the possibility

of a new way of life called the 'eightfold way of life
(Astanga Yoga, I1-29).

9 This'eightfoldwayoflife' unveils themysteryunderlying

'seen'. One
the interaction between the 'seer' and the
which
then sees that the knowledge or understanding
not accumulative
but creative,
is born of viveka-khyati is
everything in the right
is capable of comprehending
of temporal sequence (IIL54).
is devoid
manner, and

connection that
note in this
to
T0. It is pertinent the word
to
Darsana gives special meaning
a
Yoga with
It has nothing to do
intelligence' (viveka).
commonly and loosely
intelligence
the word is
as
intelligence, as it is
life. The word
used in everyday egocentric
nothing but
an

Commonly used, means

extravaganza
cleverness, or a utopian
11. Again, it must also be noted that
Yoga Darsana.
Darsana reject
all forms of so-called
progress or enrichme
ment of the
human mind and lite that are not rooted
in i
khyati. On the contrary, anything man veka
may do, even
walking on the moon, will, in the absence of vivekven
ka
khyati, not advance him an inch towards the
of his existential identity.
discover
very

12. It is this discovery

which alone will enable him
to transcend the
tyranny of natural and social
conditioning. It is only such transcendence or
liberation that can establish man in a
radically new
way of living, in which he is
always moving towards
ever new creation and total freedom. It is
only in this
way that an era of creative
and man, and man and
cooperation between man
nature, can ever see the lignt
of day.

For the purposes of

this
point need be added. introduction, only one turthet
This point has
contemporary human relevance tor tne
unique and immense situation, and without
without itit the
tne

human contribution of Yoga Darsana to

understanding as a
whole would remain
inadequate. woerufully
It is a
point which
interrelated things: deals with the
mind, life and precise nature of ree
tu
reality.
n. IV. the last part of the text,
deals with
suurrounding what is deemed to be indicated bythethesemystery
Mords. The following is a
three
summary of what the Sutras in
Part IV have to say about the matter, as
the very essence
af what has been
expounded in the
previous three parts.
1. First of all, the
objective world is seen
beinga as
product of the flow of nature
(Prakrtyapur, IV-2). This
is on a par with the modern scientific view
of the
universe. The occurrence of the mutation
of species
is also attributed to the same
flow of nature. This
also anticipates the modern scientific
view of natural
evolution of the species. The
appearance of man on
the world scene is thus a matter that
belongs to the
mystery underlying the mutation of species.

2. The Yoga Darsana further than modern science

goes
and raises the question: where
exactly must we search
for the source of the
mystery that underlies this universe
in which finds his
man being? If you concentrate only
on the 'seen', the observable material world, you will
leave out of account the 'seer' who undertakes the
search. Again, if you concentrate only on the 'seer' or
man, you will ignore the external world. Theretore, say
the Sutras, the starting point of the search for reality
must be an inquiry into the nature ot the existential
interaction between the 'seer' and the 'seen. It is this
interaction that relates man to the world. And it is
the interaction that explodes into a vision ot what is,
internally and externally

21
 it is man's vision of 'what ic
3. Second, say the Sutras,
to the mystery
that is decisive for the right approach
man is the end-product
that is reality. This is so because
Mutation once
of the mutational energy of
nature.

remains irreversible. The species other

brought about
than Homo sapiens remain in their specific challenge
response patterns
until they decay and become extinct.
Home sapiens is the only species which carries with it
the energy of being conscious of itself in its dynamic

relationship with the world. It is as though the entire

flow of nature or cosmic evolution becomes conscious

ofitself in Man.

And it is the gift of language which enables man to

be so self-conscious. Man alone can say, "I am 1. T
am not the other and can never be the other." It is
this self-consciousness that distinguishes man from
the rest of the animate and inanimate world. And
therefore the source of the mystery underlying reality
must
necessarily lie in language and language-born
self-consciousness. But the language that enables
man to be self-conscious cannot cross the trontiers
of "I am I. I the other, and can
am not
never be the
other. The use of language beyond the frontiers of
this self-consciousness must ever remain interential
or
imaginative. That is to say, it must ever reman
ideational distinct from the existential naturc
as

of
self-consciousness. Therefore, the search for the
understanding of reality must be pinned down to a
root-finding inquiry into the nature of
man's selt
22
 consciousness. And since the conscious
operations, based on the choice-making
brain-mind complex, lie at
the bottom of any vision that man forms and
to about himself and the clings
world, the inquiry into the
reality of things must further be pinned down to the
nature and structure of the
psyche of man.

Man as the end product of the mutational

energy of
the flow of nature must inquire and find out the
right
way of looking at himself and the world, to be true to
his nature. He must find out when and how his view
of what is, within and without, acquires the dimension
of reality, and he must also find out what it is that
interferes with and distorts the right view of reality.
If man fails to do this, he must go the way of many
extinct species. And the whole drive and purpose of
Yoga Darsana is to help man acquire a right vision of

reality and thus save himself from total extinction.

how getting identitied

4. We have already seen man,

with his ideational choices, finds himselt trapped in

and how this

tensions, conflicts, chaos and misery;
perpetually results in a distorted and
UTtti-sarypya
unreal vision of the world,
called avidya-khvati. And we
ot the mischiet
have also seen how a total awareness

a
human lite tlowers
into
that avidya-khyati does to

and an existential
vision ot reality.
Tight approach to
carries the
The last part ot the text
called viveka-khyati. attention
further and draws o u r
logic of viveka khyati is born ot
between a mind that
to a clear distinction

23
 the impressions of accumulated experiences of
the
past which get activated by memory, on the one
hand
and a mind born of yogic meditation, which is free
of
the domination of the past or the known. The irst
is called pratyayaja or pravrttija citta (11-20; IV.3 to
5), and the second is called dhyanaja citta (IV-6), the
meditational mind.

The Sutras maintain that any inquiry into the reality

of man and his living relationship with the world must
begin with a root-finding inquiry into the human
mind, with all its very subtle and batfling operations.
This is so because it is these mental operations that
motivate all kinds of human endeavour - secular,

scientific, artistic, religious and mystic. The Sutras in

Part IV give a detailed description of how the pratyayaja
or pravrttija citta (the conditioned mind) operates,
and the kind of predicament it lands man in; and
second, how dhyanaja citta (the meditational mind)
operates and brings about a veritable mutational
transformation of the conditioned mind.

5. The following is a
summary of what the Sutras say
about þratyayaja or pravrttija citta (conditioned mind)

a. The human mind, born of the flow of nature

(prakrtija citta), is one and the same for mankind
as
whole. This common human mind is a
a

product of a mutational transformation brought

about by the flow of
nature. But this mutational