Yoga Sūtra-s of Patanjali
Interpretation by Śrī Sādaśiva Brahmendra Sarasvati
Yoga Sudhākara
Pada II: Sādhana Pāda
Sūtra 5
In this Sūtra, the true nature of wrong knowledge is explained. [The true nature of wrong knowledge is to be known for eradicating it completely. When wrong knowledge is eradicated, right knowledge appears in mind.]
Sūtra 5:
Wrong knowledge is understanding the non-eternal, the impure, the painful and the non-self as the eternal, the pure, the joyous and the self.
Seeing an object in non-object; [Śrī Śankara bhagavatpādar defines wrong knowledge as “atasmin tadbuddhiḥ”. That statement is quoted here. “Seeing duality in that which is not duel;” the world in multiplicity is seen where only non-dual Brahman is existing. This is wrong knowledge. The effect of this wrong knowledge can be seen from ordinary experience to philosophic understanding. Patanjali approaches this wrong knowledge from the viewpoint of a beginner.] This was already mentioned as Viparyaya. [In the first Chapter of Yogasūtra, Patanjali defines one kind of cittavṛtti called Viparyaya: “viparyayo mithyājñānam atadrūpa pratiṣṭham.” Viparyaya is the wrong knowledge based on the misunderstanding of a false appearance.] That wrong knowledge works like this- the wrong notion of eternity in non-eternal objects like the concepts of heaven etc.; the concept of purity in the impure objects like the human body which is formed of flesh, blood, urine etc.; seeing ultimate happiness in the temporarily pleasurable objects like flower garlands, sandal paste, female body etc.; considering non-Ātma like body and mind, as Ātma. [Ātma means the true Self which is different in nature from the body-mind unit. Ātma is eternal and embodiment of Ānanda, unlike the body-mind unit.] The wrong knowledge can be understood in four ways as mentioned above.
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पातन्जलयोगसूत्राणि
श्री सदाशिव ब्रह्मेन्द्र सरस्वत्या विरचितः
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द्वितीयो साधनपादः
अथाविद्यास्वरूपमाह-
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या ॥५॥
अतस्मिन् तद्बुद्धिः विपर्ययः इत्युक्तम् भवति। तद्यथा- अनित्ये स्वर्गादौ नित्यत्वाभिमानः। माम्सासृक्पूयविण्मूत्रादिशालिनि काये शुचित्वप्रत्ययः। दुःखे स्रक्चन्दनवनितादौ सुखत्वारोपः। अनात्मनि देहादावात्मबुद्धिः इत्यविद्या चतुष्पदेत्यर्थः।