संघातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् ।
पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥
saṁghātaparārthatvāt triguṇādiviparyayādadhiṣṭhānāt ।
puruṣo’sti bhoktṛbhāvāt kaivalyārthaṁ pravṛtteśca ॥ 17 ॥
saṁghāta=assemblage (of manifest objects); parārthatvāt=for the purpose of another (Purusha); triguṇādi=three gunas etc.; viparyayāt=being the opposite; adhiṣṭhānāt=superintendence (over Buddhi and the rest); puruṣaḥ=Purusha; asti=is, exists; bhoktṛbhāvāt=due to the need for an experiencer; kaivalyārthaṁ=for the purpose of liberation; pravṛtteḥ=of the activity; ca=and;
Purusha, as distinct from matter, exists, since the assemblage of manifest objects (intellect and the rest) is for another’s (Purusha’s) sake; since this other must be the reverse of everything composed of the three gunas; since there must be superintendence and control; since there must an enjoyer and since there is the activity for the purpose of final liberation.
As mentioned in karika #2, liberation, or freedom from suffering, can be attained by knowing the manifest (23 elements), unmanifest (mula Prakriti) and the knower (Purusha). Proof of the existence of both the manifest and the unmanifest was presented in the previous few karikas. The present karika offers reasons whereby we can establish the existence of Purusha. Since the Purusha is subtle in nature, its existence is established through inference, as it cannot be perceived through the five senses.
saṁghātaparārthatvāt (since the assemblage of manifest objects is for the purpose of another – Purusha): The composite of the 23 elements, starting with Mahat (intellect) all the way up to the gross element “earth”, is unintelligent and has no consciousness of its own. Gaudapada gives the example of a bed which consists of a mattress, pillow, sheets and covers. This collection of objects serves the purpose of another – the one who sleeps on the bed. Similarly, this collection of the 23 elements of the manifest, without consciousness, serves the purpose of Purusha. Another way to look at the manifest is that every element is a composite of the three gunas which have the properties of pleasure, pain, and delusion.
As you may recall, in the Yoga Sutras of Patanjali, there is a similar statement made in sutra 2.18 , “The seen (Prakriti) is of the nature of the gunas: illumination, activity and inertia; and consists of the elements and sense organs, whose purpose is to provide both experiences (bhoga) and liberation (apavarga) to the Purusha.”
triguṇādiviparyayādat (being reverse of the manifest which has the characteristics of the three gunas and the rest): As we saw in karika #11, the manifest and the unmanifest are composed of the three gunas, are indiscriminative, etc. As noted above, any aggregate of these elements is for the purpose of Purusha. Thus, Purusha, cannot be an aggregate of any objects. It also, then must be reverse of the attributes like the three gunas etc. as given in karika #11.
adhiṣṭhānāt (due to superintendence over buddhi and the rest): Just as a chariot needs a charioteer to control its movements, similarly for the body to function, it needs the controller. Even though Purusha is inactive, its is the reflected consciousness which makes everything happen in Prakriti. Effectively, then, Purusha is the controlling entity for the functioning of the manifest.
bhoktṛbhāvāt (due to the need for an experiencer): Experiences are a result of the mixture of pleasure, pain and delusion, the three attributes of sattva, rajas and tamas. Since all the elements up to and including the unmanifest are a composite of these gunas, they cannot be the experiencer (or enjoyer) also. Thus, only the one that is free of the three gunas and other attributes can be the experiencer.
kaivalyārthaṁ pravṛtteśca (for the purpose of final liberation): Everyone is desirous of elimination of the three kinds of suffering mentioned in karika #1. Suffering is caused by the interplay of the three gunas. Purusha, which is devoid of the three gunas, is the only entity which can attain final liberation from its association with Prakriti. That liberation is attained when the buddhi realizes its separation from the Purusha.
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