Patanjali Yogasutra 2.18
(The percieved world)
प्रकाश क्रिया स्थिति शीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्।
"The seen (or the perceived world) is of the nature of illumination (prakāśa), activity (kriyā), and stability (sthiti), composed of the elements (bhūta) and the senses (indriya), and exists for the purpose of experience (bhoga) and liberation (apavarga)."
Patanjali’s Yogasutra 2.18 describes the nature of the "drishyam," or the "seen," which refers to the manifested universe that is experienced by the individual. The verse encapsulates the dual purpose of this manifested world bhoga (enjoyment or experience) and apavarga (liberation or release). The verse begins by characterizing the universe through three essential qualities: prakāśa (illumination or light), kriyā (activity or action), and sthiti (stability or inertia). These qualities correspond to the three gunas or fundamental forces in Samkhya philosophy, sattva (purity), rajas (activity), and tamas (inertia). The world is also described as being composed of the five elements (bhūta) and the senses (indriya), which form the basis of all perceptual experiences.
The significance of this Sutra lies in its explanation of the ultimate purpose of the seen world. According to Patanjali, the world exists not merely as an objective reality but as a means to an end for the individual soul (Puruṣa). Through interaction with the world, the soul undergoes experiences (bhoga), which can either bind it further into the cycle of samsara (worldly existence) or lead it towards apavarga (liberation). This dual potential of the world highlights the importance of the individual's approach towards life. By engaging with the world through the lens of wisdom and discernment (viveka), one can transcend the binding nature of experiences and move towards liberation.
This concept reflects a foundational principle of yoga: the world and all its manifestations serve a higher purpose when viewed from the perspective of spiritual growth. The verse underscores that the very same world that can lead to bondage can also be the means of liberation, depending on the awareness and intention of the practitioner. This duality is a recurring theme in many spiritual traditions, emphasizing the transformative potential of life’s experiences when approached with the right knowledge and insight.
Swami Vivekanand said:
"The Purusa has, as it were, forgotten its mighty, godly, nature. There is a story that the king of the gods, Indra, once became a pig, wallowing in mire; he had a she pig, and a lot of baby pigs, and was very happy. Then some other angels saw his plight and came to him, and told him, "You are the king of the gods, you have all the gods command. Why are you here?" But Indra said, "Let me be; I am all right here; I do not care for the heavens, while I have this sow and these little pigs." The poor gods were at their wits' end what to do. After a time they decided to slowly come and slay one of the little pigs, and then another, until they had slain all the pigs, and the sow too. When all were dead Indra began to weep and mourn. Then the gods ripped his pig body open and he came out of it, and began to laugh when he realised what a hideous dream he had had; he, the king of the gods, to have become a pig, and to think that the pig-life was the only life! Not only so, but to have wanted the whole universe to come into the pig life! The Purusa, when it identifies itself with nature, forgets that it is pure and infinite. The Purusa does not live; it is life itself. It does not exist; it is existence itself. The Soul does not know; it is knowledge itself. It is an entire mistake to say that the Soul lives, or knows, or loves. Love and existence are not the qualities of the Purusa, but its essence."
Comparative Analysis with Other Vedic Texts
Bhagavad Gita 13.20
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्।।
"Know that both Prakriti (nature) and Purusha (soul) are without beginning; and know also that all modifications and qualities are born of Prakriti."
This verse from the Bhagavad Gita resonates with Patanjali’s Yogasutra 2.18 by acknowledging the interplay between Prakriti (nature) and Purusha (the soul). Both texts underline the fact that the material world (Prakriti) is comprised of qualities (gunas) and elements (bhutas), and that the purpose of these is to offer experiences that can either entangle the soul or lead it to liberation.
Isha Upanishad, Verse 1
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम्।।
"All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation and do not covet anyone's wealth."
The Isha Upanishad, while not directly discussing the nature of the seen world in terms of its composition, echoes a similar sentiment regarding the purpose of worldly existence. The verse suggests that the world, though manifest and experienced by the senses, is to be seen as pervaded by the Divine. This understanding leads to the concept of renunciation, which aligns with the idea of liberation (apavarga) in Patanjali’s Yogasutra.
Yoga Vashistha 6.1.82
चित्तकल्पितमेतद्वै जगत्सर्वं प्रचक्षते।
अतो विभ्रममात्रं हि दृश्यं सर्वं सुकल्पितम्।।
"This entire world is seen as a projection of the mind. Therefore, the perceived world is an illusion, well imagined."
This verse from the Yoga Vashistha closely mirrors the philosophical depth of Patanjali’s Sutra 2.18, suggesting that the seen world is not an Absolute Reality but rather a projection or creation of the mind (chitta). The purpose of this illusionary world is, again, to serve as a field for experiences that can either bind or liberate the individual soul, depending on how one perceives and interacts with it.
These texts collectively offer a broader Vedic perspective on the nature of Reality, reinforcing the concept that the world’s ultimate purpose is to facilitate the soul’s journey towards liberation.
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