Chapter-2, Sutra 21

Patanjali Yogasutra 2.21

तदर्थ एव दृश्यस्यात्मा || २.२१ ||

"The very essence of the Seen exists only for the purpose of the Self."

This Sutra continues the discussion of the relationship between the Drashta (the Seer, or the Self) and the Drishya (the seen, or the object). Patanjali here emphasizes that the essence of all that is seen, which encompasses everything in the material world, exists solely to serve the purpose of the Self or the Seer. The Drishya does not have an independent existence but gains meaning only in relation to the observer, the Drashta. This Sutra underscores the idea that the external world, with all its objects, functions, and forms, is meaningful only as it relates to the experience of the conscious Self.

The implication of this Sutra is that the material world, while appearing real and independent, is ultimately a tool or a stage for the Self to experience, learn, and evolve. The existence of the Drishya (the world) is validated only through its interaction with the Drashta. This brings out the idea of non-duality, suggesting that the Reality we perceive is dependent on our Consciousness, and without the perceiver, the perceived would not have any significance.

In a practical sense, this Sutra invites the practitioner to recognize the transitory nature of material existence. It suggests that the objects of the world should not be mistaken for Ultimate Reality but understood as instruments for spiritual growth. By seeing the world in this light, one can transcend attachment and realize the true purpose of life, which is to understand and unite with the Self, the Ultimate Witness.

Swami Vivekanand said:

"Nature has no light of its own. As long as the Purusa is present in it, it appears light, but the light is borrowed; just as the moon's light is reflected. All the manifestations of nature are caused by this nature itself, according to the Yogis; but nature has no purpose in view, except to free the Purusa."

Contextual Comparison with Similar Vedic Verses

Mundaka Upanishad 2.2.3

   

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥

"Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit, while the other looks on without eating."

   

This verse from the Mundaka Upanishad uses the metaphor of two birds to depict the relationship between the individual Self (Jivatma) and the Supreme Self (Paramatma). The bird that eats the sweet fruit symbolizes the Jivatma, which experiences the fruits of karma, while the other bird, which merely watches, represents the Paramatma, the witness. This aligns with Patanjali's Sutra in suggesting that the world (the tree and its fruits) exists for the experience of the Self, which is ultimately a Witness.

Bhagavad Gita 13.22

   

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु॥

"The soul in the body is the Witness to all activities; it experiences the gunas born of Prakriti. Attachment to these gunas is the cause of birth in good and evil wombs."

This verse from the Bhagavad Gita explains how the Self, while residing in the body, experiences the world through the gunas (qualities) of Prakriti (nature). It reflects the idea that the material world exists for the Self’s experience, similar to Patanjali's assertion that the seen exists for the purpose of the Seer.

Yoga Vashishta 6.2.8

आत्मैवेदं जगत्सर्वं आत्मैवाकाश एव च।आत्मैवाश्च महाश्चैव आत्मैव च पवित्कतम्॥

"The Self alone is all this world, the Self alone is the space, the Self alone is the great and Pure."

The Yoga Vashishta elaborates on the non-dualistic philosophy where the entire world is seen as a projection of the Self. This aligns with Patanjali’s teaching that the essence of all that is seen is to serve the purpose of the Self, emphasizing the unity between the observer and the observed.