Chapter-2, Sutra 19

Patanjali Yogasutra 2.19

(Vedic Cosmology)

विशेषविशेषलिङ्गमात्राङ्गानि गुणपर्वणि ॥ २.१९ ॥

"The stages of evolution in the material world are distinguished by the specific, the non-specific, the identifiable, and the undifferentiated, which correspond to the different phases of the qualities (gunas)."

In this Sutra, Patanjali elaborates on the nature of the manifested world, dividing it into four categories based on the evolution of the gunas (qualities). The term "viśeṣa" refers to the specific or particular, denoting the fully manifested forms of matter, such as tangible objects. "Aviśeṣa" refers to the non-specific or subtle, the more refined states of matter that are not fully differentiated. "Liṅgamātra" signifies the identifiable or sign-only stage, representing the potential or seed state that indicates the presence of the gunas but is not yet fully developed. Finally, "guṇaparvaṇi" refers to the stages or phases of the qualities (sattva, rajas, tamas) that govern these transformations. These four categories describe the evolution from the undifferentiated primordial matter (prakriti) to the differentiated, observable world, showing how the gunas function through different stages of creation.

This Sutra highlights the concept of evolution as understood in Samkhya philosophy, which is closely related to the Yogic understanding. The entire material world is seen as an interplay of the three gunas, constantly evolving and transforming. The progression from the undifferentiated to the differentiated corresponds to the manifestation of the material world from its most subtle to its most gross form. In essence, Patanjali is describing how the world we perceive is merely a result of these varying stages of the gunas’ evolution. This understanding is crucial for a yogi, as it underlines the impermanent and changeable nature of the material world, encouraging detachment and focus on the unchanging Purusha (the True Self).

The detailed classification in this Sutra is important for understanding how attachment and identification with the material world can arise. By recognizing that all forms of matter, from the gross to the subtle, are simply different expressions of the gunas, a yogi can begin to dissociate from these forms and see them for what they truly are—temporary, evolving manifestations. This insight helps in the practice of viveka (discernment), a key tool in the path toward liberation. Understanding the temporary and evolving nature of material existence allows the yogi to transcend these stages and focus on Realizing the eternal, unchanging Consciousness.

Swami Vivekanand said:

"The system of Yoga is built entirely on the philosophy of the Sankhyas, as I told you in some of the previous lectures, and here again I will remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, Nature is both the material and efficient cause of this universe. In this nature there are three sorts of materials, the Sattva, the Rajas, and the Tamas. The Tamas material is all that is dark, all that is ignorant and heavy; and the Rajas is activity. The Sattvas is calmness, light. When nature is in the state before creation, it is called by them Avyaktam, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, these different materials begin to mingle in various fashions, and the result is this universe. In every man, also, these three materials exist. When the Sattva material prevails knowledge comes. When the Rajas material prevails activity comes, and when the Tamas material prevails darkness comes and lassitude, idleness, ignorance. According to the Sankhya theory, the highest manifestation of this Nature, consisting of these three materials, is what they call Mahat, or Intelligence, Universal Intelligence, and each human mind is a part of that Cosmic Intelligence. Then out of Mahat comes the mind. In the Sankhya Psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, and the Buddhi determined upon it. So, out of Mahat comes mind, and out of mind comes fine material, and this fine material combines and becomes the gross material outside — the external universe. The claim of the Sankhya philosophy is that beginning with the intellect, and coming down to a block of stone, all has come out of the same thing, only as finer or grosser states of existence. The Buddhi is the finest state of existence of the materials, and then comes Ahamkara, egoism, and next to the mind comes fine material, which they call Tanmatras, which cannot be seen, but which are inferred. These Tanmatras combine and become grosser, and finally produce this universe. The finer is the cause, and the grosser is the effect. It begins with the Buddhi, which is the finest material, and goes on becoming grosser and grosser, until it becomes this universe. Beyond the whole of this Nature is the Purusa, which is not material at all. Purusa is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross material; it is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusa must be immortal, because it is not the result of combination. That which is not the result of combination cannot die, these Purusas or Souls are infinite in number. Now we shall understand the Aphorism, that the states of the qualities are defined, undefined, and signless. By the defined is meant the gross elements, which we can sense. By the undefined is meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a while your perception will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being is emanating a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we are all throwing out these Tanmatras, just as a flower is continuously emanating these Tanmatras, which enable us to smell it. Every day of our lives we are throwing out a mass of good or evil, and everywhere we go the atmosphere is full of these materials."

To provide a broader context, let’s compare this sutra with similar concepts from other Vedic texts.

Mundaka Upanishad 2.2.2

तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः

सहस्रशः प्रभवन्ते सरूपाः ।

तथाऽक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति ॥ २.२.२ ॥

   

"That is the Truth; just as from a blazing fire, sparks, which are of the same nature, come out by the thousands, so, my dear, from the Imperishable, diverse beings are born, and into it they return."

   

This verse from the Mundaka Upanishad reflects a similar concept of evolution from the undifferentiated (the Imperishable) into diverse forms (the sparks), which parallels Patanjali’s description of the evolution of matter from the subtle to the gross through the stages of the gunas.

Bhagavad Gita 14.5

सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४.५ ॥

  

"Sattva, Rajas, and Tamas—these three gunas born of Prakriti—bind the imperishable soul to the body, O mighty-armed Arjuna."

   

This verse from the Bhagavad Gita describes the binding nature of the gunas, similar to how Patanjali explains their role in the evolution of the material world. The gunas not only create the physical world but also bind the soul to the cycle of birth and death, emphasizing the importance of transcending them.

Yoga Vashishta 3.14.23

त्रिगुणात्मकमेतद्धि सर्वं नानात्वमास्थितम्।

अयत्नसाध्यते मोक्षः सत्संगेनानुचिन्तया॥ ३.१४.२३॥

"This entire world is composed of the three gunas, assuming various forms. Liberation is effortlessly achieved through good company and contemplation."

   

The Yoga Vashishta also acknowledges the role of the three gunas in the creation of the world and suggests that transcending them leads to liberation, echoing the themes in Patanjali’s sutra. The emphasis on contemplation and discernment aligns with the Yogasutra’s guidance on overcoming attachment to the material world.

These verses collectively underscore the significance of understanding the gunas and their influence on the material world, as discussed in Patanjali Yogasutra 2.19, reinforcing the need for a yogi to transcend these influences to achieve liberation.