Yoga Sutra Study

पुरुषस्य दर्शनार्थं कैवल्यार्थं तथा प्रधानस्य ।
पङ्ग्वन्धवदुभयोरपि संयोगास्तत्कृतः सर्गः ॥ २१ ॥

puruṣasya darśanārthaṁ kaivalyārthaṁ tathā pradhānasya ।
paṅgvandhavadubhayorapi saṁyogāstatkṛtaḥ sargaḥ ॥ 21 ॥

Puruṣasya=of the Purusha; darśanārthaṁ=for the sake of exhibition; kaivalyārthaṁ=for the purpose of liberation; tathā=and; pradhānasya=of Prakriti;
paṅgu=lame; andhavat=like the blind; ubhayoh=of both; api=too; saṁyogaḥ=union;  tatkṛtaḥ=results in; sargaḥ=creation

For the exhibition of the Prakriti to the Purusha and for the liberation of the Purusha, union between Purusha and Prakriti happens just as the union between the lame and the blind. Creation proceeds from this union.

This karika explains the purpose of the union between Purusha and Prakriti.

All the experiences in life are happening at the level of Prakriti through the combined action of all the 23 elements. Buddhi (intellect) presents all such experiences to Purusha. Due to the constant interplay of the three gunas, all the three types of dukhas (suffering), as described in karikas 1 and 2, are presented to the Purusha. Of course, the goal being elimination of the three types of suffering, Prakriti has to develop discriminative knowledge which would lead to the liberation (kaivalya) of Purusha.

As we recall, Patanjali, in the Yoga Sutras has mentioned the goal of Prakriti being bhoga (experiences) and apavarga (liberation) (sutra 2.18). The same concept is mentioned in the present karika.

The union of a lame person and a blind person is given as an illustration as to how the two work together to reach their destination. The lame person cannot walk but can see, while the blind can walk but can’t see. So, they team together – the lame person climbs on blind person’s back and guides him to go to their destination. Once they reach the destination, they can go their separate ways. In the same manner, Prakriti does not act but has consciousness whereas it’s just the opposite for the Prakriti. It needs to borrow the consciousness from Purusha to carry on with its activities.

The karika further states that the creation is the result of this ‘union’ between Purusha and Prakriti

तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य ।
कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥

tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya ।
kaivalyaṁ mādhyasthyaṁ draṣṭṛtvamakartṛbhāvaśca ॥ 19 ॥

Tasmāt=from that; ca=and; viparyāsāt=from contrast; siddhaṁ=is established; sākṣitvam=being a witness; asya=its; puruṣasya=of the Purusha; kaivalyaṁ=isolation; mādhyasthyaṁ=neutrality; draṣṭṛtvam=being an observer, perceiver; akartṛ=non-doer; bhāvaś=attitude; ca=and

And, from that contrast it is established that the Purusha is the pure witness. He is ever free, neutral, a spectator and a non-doer.

According to commentators, the contrast, mentioned in this karika actually refers back to karika #11 – “The manifest is composed of the three gunas (sattva, rajas and tamas), is indiscriminative, objective, common, without consciousness, and productive. Prakriti (Pradhana) is also like this. Purusha, though similar, is yet the reverse of all these.” The current karika states that due to the contrasting attributes of purusha and prakriti, several other attributes of purusha, listed in this karika, can be established.

From reading the commentaries, it is not very clear how Purusha, just by being devoid of the three gunas, can be identified with the attributes listed here. I am giving here an excerpt from the commentary by Gaudapada (translated by Manikar):

“Thus, Sattva, Rajas and Tamas being the agents, it follows that the Spirit is a passive witness, that Spirit which is the subject of plurality. These Attributes alone are the agents and act; the witness neither acts nor desists from acting. Again, detachment, isolation is an attribute of the Spirit; Kaivalya is the property of being sole, having detachment or isolation or distinctness from others; that is, it, the Spirit, is distinct from the three Attributes, and from that which is possessed of the three Attributes. Indifference, being a bystander is the condition of a middle man, the Spirit is indifferent like a wandering mendicant. Just as an ascetic is indifferent while the villagers are engaged in tilling and agriculture, so the Spirit is also indifferent while the Attributes are active. Therefore, the Spirit is endowed with perception and inactivity. Since the Spirit is a bystander and indifferent, therefore it is a spectator and therefore also the non-agent of those actions.”

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.

भेदानां परिमाणात्, समन्वयात्, शक्तितः प्रवृत्तेश्च ।
कारणकार्यविभागात्, अविभागाद्वैश्वरूप्यस्य ॥ १५ ॥

bhedānāṁ parimāṇāt, samanvayāt, śaktitaḥ pravṛtteśca ।
kāraṇakāryavibhāgāt, avibhāgādvaiśvarūpyasya ॥ 15 ॥

bhedānāṁ=of specific objects; parimāṇāt=due to finite nature; samanvayāt=homogeneity; śaktitaḥ=due to power (efficiency); pravṛtteḥ=of the evolution; ca=and; kāraṇa=cause; kārya=effect; vibhāgāt=due to differentiation; avibhāgāt=unity (non-differentiation); vaiśvarūpyasya=of the universe (manifest world)

The unmanifest cause exists because of 1) the finite nature of special objects; 2) homogeneity; 3) evolution being due to the efficiency (power) of the cause; 4) the differentiation between cause and effect; 5) the non-differentiation or merging of the whole world of effects

कारणमस्त्यव्यक्तं प्रवर्तते त्रिगुणतः समुदयाच्च ।
परिणामतः सलिलवत् प्रतिप्रतिगुणाश्रयविशेषात् ॥ १६ ॥

kāraṇamastyavyaktaṁ pravartate triguṇataḥ samudayācca ।
pariṇāmataḥ salilavat pratipratiguṇāśrayaviśeṣāt ॥ 16 ॥

Kāraṇam=cause; asti=is, exists; avyaktaṁ=unmanifest (Mula Prakriti); pravartate=functions; triguṇataḥ=in respect of the three gunas (sattva, rajas, tamas); samudayāt=collectively; ca=and; pariṇāmataḥ=through modification; salilavat=like water; pratiprati=each (of the gunas); guṇāśraya=dominance of the guna; viśeṣāt=from the effects;

(cont. from previous verse) 6) its operation through the three gunas by combination and modification, like water, through differences arising from diverse nature of the several receptacles of the gunas.

In karika 14, it was stated that the presence of the Unmanifest is established since the effect is always of the nature of the cause. In karikas 15 and 16, further details of the same concept are provided. These karikas offer six reasons are presented to establish the presence of the cause, the Unmanifest.

1. bhedānāṁ parimāṇāt (due to the finite nature of the 23 tattvas): All the elements in the manifest world are finite or limited in nature. That means they are limited in terms of time and space. The clay pot produced by the potter is finite; however, as mentioned in a previous karika, the clay pot was inherent in the cause, the lump of clay. By extending this train of thought all the way back to the intellect, we recognize that the finite intellect was inherent in its cause, the Mula Prakriti.
2. samanvayāt (due to homogeneity): All the elements are known to have the three gunas – sattva, rajas, and tamas – as common constituents. As such, they all have the common properties of pleasure, pain and delusion. Gaudapada gives the example that when we see a boy performing sacred, spiritual rituals, we infer that he was born in a Brahmana family. Similarly, the elements having the three gunas must have been produced from the unmanifest which also is associated with the three gunas.
3. śaktitaḥ pravṛtteḥ (evolution due to the efficiency of the cause): Only when the cause has the capability can an effect happen. A common example is that mustard oil can be produced only from mustard seed. In the same manner, the creation of the 23 elements of the Manifest can only happen because of the presence of the efficient cause, the Mula Prakriti.
4. kāraṇakāryavibhāgāt (due to differentiation between cause and effect): a clay pot is different from its cause, the lump of clay; a gold bangle is different from its cause, gold. The five elements – earth, water, fire, air and ether – emerge and are different from their cause, the five tanmatras (sense of touch, smell etc.). The tanmatras are the effect of and different from their cause, the ego (ahamkara). Ahamkara is caused by and different from the intellect (buddhi) and the buddhi is caused by is different from the Mula Prakriti.
5. avibhāgādvaiśvarūpyasya (merging back of the manifest world): At the time of dissolution, all the elements merge back into their respective causes. The pot of clay and the gold bangle merge back into lump of clay and gold. Similarly, the five elements merge back into the five tanmatra, the tanmatras into the ego, the ego into the Mahat (intellect) and the intellect into the Mula Prakriti.
6. triguṇataḥ samudayāt (through the combination and modification of the three gunas): The gunas combine together to produce the effects. At every moment one of the three gunas dominates. The other two gunas support the dominant guna so the desired effect can be produced. For example, when the rajas dominates with larger support from tamas, the mind may engage in negative, destructive thoughts. On the other hand, when sattva dominates with more support from rajas, the mind would have positive, creative thoughts.
7. salilavat pratipratiguṇāśrayaviśeṣāt (like water taking on the shape of the respective receptacle): The same rain water can assume the shape of a cup, or a large ocean; moreover, depending upon where the water falls, it can have a different taste like sweet, sour etc.

सत्त्वं लघु प्रकाशकमिष्टमुपष्टम्भकं चलं च रजः ।
गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः ॥ १३ ॥

sattvaṁ laghu prakāśakamiṣṭamupaṣṭambhakaṁ calaṁ ca rajaḥ ।
guru varaṇakameva tamaḥ pradīpavaccārthato vṛttiḥ ॥ 13 ॥

sattvaṁ=sattva guna; laghu=light, buoyant; prakāśakam=illuminating; iṣṭam=desired, considered; upaṣṭambhakaṁ=exciting; calaṁ=restless; ca=and; rajaḥ=rajas guna; guru=heavy; varaṇakam=enveloping, obscuring; eva=indeed; tamaḥ=tamas guna; pradīpavat=like a lamp; ca=and; arthato=for the purpose; vṛttiḥ=function, operation

Sattva guna is light/buoyant and illuminating, the rajas guna is exciting and mobile, and tamas is heavy and enveloping. Like a lamp, they work together toward a specific end.

Sattva is light (in terms of weight) and illuminating. When sattva is dominant, one feels light in the body. Intellect becomes bright and can ascertain objects perceived by the sense organs with much more clarity. Rajas is mobile (fickle, unsteady etc.) and exciting. Both sattva and tamas are inactive by themselves. They need the driving force of rajas which can excite them into action so they can produce their own effects. When rajas is dominant, one can go into an overdrive and strive for more. It can also make one fickle-minded, unable to make proper decisions. When tamas is dominant, one can become lethargic, heavy, sleepy, indecisive and unable to act. The mind can become dull, unable to perceive objects clearly through the five senses.

Even though the three gunas seem to be mutually opposed to each other, they, however, work in a mutually cooperative manner to achieve the desired end result. The karika gives the example of a lamp wherein the wick, oil and the flame work together to produce light. Individually, or even in pairs, these three cannot produce the desired outcome, that of providing light.

The word “arthataH” in the second line has been interpreted differently by different authors. Its literal meaning is “for the purpose of”. Gaudapada takes the meaning to be “to attain the desire end result”. Mishra and a few others, on the other hand, extend the purpose to include the liberation of Purusha. You may recall that in the Yoga Sutra 2.18, Patanjali mentions that the purpose of Prakriti is to provide “bhoga” (life experience) and “apavarga” (liberation) for the Purusha. In this sense, the meaning is that the three gunas work cooperatively to attain the final goal of liberation for the Purusha.