Swami Vivekananda
20. णचत्तान्तयदृश्म ेफणद्धफुद्धुयणतप्रसङ्ग्े स्मणतसंकयिृ ॥२०॥
cittāntara dṛśye buddhi-buddheḥ atiprasaṅgaḥ smṛti-saṁkaraś-ca ||20||
Another cognising mind being assumed there will be no end to such assumptions and confusion of memory.
Let us suppose that there is another mind which cognises the first, there will have to be something which cognises that, and so there will be no end to it. It will result in confusion of memory, there will be no storehouse of memory.
21. णचतयप्रणतसंिभामास्तदाकायाऩत्तौे स्वफणद्धसंवुदनभे ॥२१॥्
citer-aprati-saṁkramāyāḥ tad-ākāra-āpattau svabuddhi saṁ-vedanam ||21||
The essence of knowledge (the Purusa) being un-changeable, when the mind takes its form, it becomes conscious.
Patanjali says this to make it more clear that knowledge is not a quality of the Purusa. When the mind comes near the Purusa it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusa.
22. द्रष्टदृश्मोऩयिंणचत्तंसवाथयभय ॥२२॥्
draṣṭṛ-dṛśy-opa-raktaṁ cittaṁ sarva-artham ||22||
Coloured by the seer and the seen the mind is able to understand everything.
On the one side the external world, the seen, is being reflected, and on the other, the seer is being reflected; thus comes the power of all knowledge to the mind.
23. तदसंख्यमवासनाणचत्रभे अणऩ् ऩयाथ ंसंहत्यकाणयत्वात ॥२३॥्
tad-asaṅkhyeya vāsanābhiḥ citram-api parārtham saṁhatya-kāritvāt ||23||
The mind through its innumerable desires acts for another (the Purusa), being combinations.
The mind is a compound of various things, and therefore it cannot work for itself. Everything that is a combination in this world has some object for that combination, some third thing for which this combination is going on. So this combination of the mind is for the Purusa.
24. णवशषदणशेनय आत्मबावबावनाणवणनवणत्त्ृ ॥२४॥
viśeṣa-darśinaḥ ātmabhāva-bhāvanā-nivṛttiḥ ||24||
For the discriminating the perception of the mind as Atman ceases.
Through discrimination the Yogi knows that the Purusa is not mind.
