Patanjali Yogasutra 2.22
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् || 2.22 ||
"For one who has fulfilled the purpose of existence, the seen (objective world) ceases to exist; yet, it does not disappear entirely because it is still common to others."
This Sutra delves into the relationship between the Seer (Consciousness) and the Seen (objective world) after Self-Realization. Patanjali explains that for the yogi who has realized the Self, the world no longer holds any intrinsic value or reality. The fulfillment of one’s spiritual purpose brings about a disinterest or detachment from the world, as the yogi perceives it as no longer serving any personal purpose. The objects of the world lose their significance, but they do not vanish from existence; they remain for others who are yet to realize the Self. This indicates a shift in perception for the enlightened individual—what once seemed real is now seen as transient and devoid of ultimate meaning.
The Sutra also highlights the relativity of the existence of the objective world. Although it has ceased to exist for the enlightened Being, it remains "undestroyed" for others who have not yet reached this State. This illustrates the subjective nature of Reality, where the external world is seen differently depending on one’s state of Consciousness. Patanjali’s insight here is profound: the world does not objectively cease to exist but loses its grip on the yogi’s mind because the yogi no longer identifies with it.
Furthermore, the phrase "तदन्यसाधारणत्वात्" (tadanya-sādhāraṇatvāt) suggests that the world retains its existence for those who share the common (ordinary) view. This indicates that the world, with all its diversity and multiplicity, is perceived differently by different individuals based on their spiritual evolution. For the unenlightened, the world is real and engaging, full of attachments and aversions. For the enlightened, it is merely a projection, something that has served its purpose and is no longer of personal interest.
Swami Vivekanand said:
"The whole idea of this Nature is to make the Soul know that it is entirely separate from Nature, and when the Soul knows this, Nature has no more attractions for it. But the whole of Nature vanishes only for that man who has become free. There will always remain an infinite number of others, for whom Nature will go on working."
Contextual Comparison with Vedic Texts
Bhagavad Gita 2.16
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
"The unreal has no existence; the Real never ceases to be. The Seers of Truth have concluded the same about both."
This verse from the Bhagavad Gita resonates with the idea that the world (unreal) ceases to have significance for the Realized soul, while the True Self (Real) remains ever-present. Both the Yogasutra and the Gita emphasize the shift in perception after Self-Realization.
Mandukya Upanishad, Verse 7
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्। अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः॥
"It is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of Consciousness. It is neither consciousness nor unconsciousness. It is unseen, beyond empirical dealings, incomprehensible, un-inferrable, unthinkable, and indescribable. It is the essence of the Self, which is beyond the three states of consciousness, tranquil, benign, and non-dual. This is the Self, and it should be known."
This famous Upanishadic verse describes the Fourth State aka Turiya aka True Self. It complements the Yogasutra's idea by describing the Self as beyond the subjective and objective world, leading to a state where worldly distinctions and perceptions lose their relevance.
Yoga Vashishta 6.5.82
संसारारण्ये ऽस्मिन्बहुपाशबद्धं ममत्वरूपं तनुमात्मशत्रुम्।
निःसंशयं छिन्दि विचारेण तं स्वप्नोन्मिलितं स्वप्न इवेश्वरेण॥
"In this forest of worldly existence, bound by numerous attachments, cut off the enemy in the form of the ego without doubt by the sword of inquiry, as if awakening from a dream by the will of the Divine."
This verse aligns with Patanjali's view of the world ceasing to have personal significance after Self-Realization. The world is seen as a dream-like illusion that must be transcended through spiritual inquiry and understanding.
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