(Last Updated on : 21/07/2010)
The twenty-fourth yoga sutra speaks about the final realisation of consciousness and its journey towards emancipation, leaving behind the senses of worldly pleasures. Though its primary aim is to satisfy its own intermingled desires, it always exists for the seer. Consciousness is tied down both its own natural disposition and by the seer, and is generally bogged down by worldly impressions that it accumulates along the way. Though its primary aim is to gratify its own Lord, yet it also understands that it needs to be cultured and moves towards the path of self-realisation. And this can be assuredly achieved through strict and honest yogic practice.
knowledge derived from memory, impressions, desires, trust
variegated, filled with, equipped
for the sake of another
well knitted, firmly united, closely allied
on account of it, because of it
Though the framework of consciousness is interwoven with innumerable desires and subconscious impressions, it exists for the seer on account of its proximity to the seer as well as to the objective world.
Though consciousness has been fogged with impressions (samskaras) throughout eternity, its aim is not only to satisfy the desires of the senses (bhoga), but also to further the emancipation (apavarga) of the soul.
Consciousness is tied by a hidden force both to the seer and to nature. It is well equipped to reach the seer, though it has no ambition of its own except to serve its Lord.
Consciousness has innumerable inclinations and impressions derived from memory, among which longing for pleasures and freedom from pleasures stand out. They are desired impressions. From this, it becomes clear that consciousness, being close to nature and spirit, feels that it does not exist for its own sake but for the sake of purusa and prakrti. In the same way that a lover of God offers food, clothes and comforts as if they were essential to God, consciousness wants to satisfy its Lord with the pleasures of the world. Once consciousness is cultured through yogic discipline, it becomes matured and illumined. It realises that the seer is not interested in objects of pleasure and opts to serve with disengagement. Now that it comprehends its inner value, it realises the triviality of nature's pleasures and turns towards the path of Self-Realisation. Thus transformed, it begins its journey towards emancipation.
If one's karmas are good, they awaken curiosity and guide it towards the path of kaivalya; they reward one's effort with the vision of the soul. Yogic practices speed up this process, beginning with the conquering of the body and ending in the vision of the soul. This is salvation.