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Continuing the discussion on drāṣṭā, dṛśya, subject, object, the seen and the seer. The 21st Sutra continues the same topic.
The Sutra is
त॒द॒र्थ ए॒व दृ॑श्यस्या॒त्मा ॥ २.२१॥
tad-artha eva dṛśyasya ātmā ॥2.21॥
They were beautiful words and the meaning is: Tat-artha, tat-artha it is. Tat means it, Artha, purpose. What is the purpose? That is the word artha. Tat-artha, purpose of it. Eva, only. The only purpose of it - Tat-artha eva, the only purpose of it. Dṛśya is the seen. It is the seen. Ātma, the soul, the Puruṣa.
The Sutra means that the essence of the seen, dṛśya, is for the purpose of ātman, for him only. Means, the purpose of dṛśya is for the drāṣṭā. So the dṛśya is there only for the purpose of drāṣṭā. The seen is there or its only purpose is for the seer. How wonderfully, the world in which we are there, this entire jagat, what is the purpose of it? The purpose is for myself, for me, the real of me. And that is what the Sutra says, that the purpose is for me. It also means that if it is for the purpose of me, it is subordinate to me, dṛśya is a subordinate of drāṣṭā. So as long as drāṣṭā is there, dṛśya is there. And it appears as a light, as a borrowed light of course. It shines. The moon shines or reflects the light of the sun. All the manifestations of nature are caused by ātman, puruṣa, drāṣṭā. That is because the being of the knowable, what is to be known, is for the purpose of the knower, the puruṣa, and not for the purpose of the knowable itself. Because the knowable has no existence of itself. It has no truth of itself. It has no purpose of itself. Its only purpose is for the sake of the knower, the puruṣa.
Time and again, in various ways, the Yoga Darśana is pointing out that the drāṣṭā, the puruṣa, the real of me, is the true nature. Which we have seen earlier in various sūtras: kleśas, karmas, karmāśaya, karma-vipāka, in various dimensions. The word prakṛti was used, dṛśya was used.
So it is repeatedly stressed that the puruṣa, I am, the real of me, is never tainted. It only sees and it is not involved in the dṛśya. Various examples we have seen in the earlier sūtras. It ever remains totally free from the dṛśya, prakṛti, the world. And that is a very important sūtra. The world is meant for me, but not in the negative side, so that my reflection is seen. It is a reflection of me. So my behaviour, my relationships, my attitudes will be totally different. It is of me. And that is what the sūtra says – tad-artha eva dṛśyasya ātmā, tad-artha eva - that the only purpose, dṛśyasya eva tad-artha is what, Ātman. And this is the 21st sūtra.
And the 22nd sūtra is a still wonderful sūtra, almost taking still deeper and further. The 22nd sūtra is
कृ॒ता॒र्थं प्र॑ति न॒ष्टमप्य॒न॒ष्टं तदन्यसाधा॑रण॒त्वात् ॥ २.२२॥
kṛtārthaṁ prati naṣṭam api anaṣṭaṁ tad anya-sādhāraṇatvāt ॥2.22॥
Another beautiful sūtra for contemplation, kṛtārthaṁ - accomplished, accomplished purpose, purpose has been fulfilled, kṛtārtham it is. Prati, towards. Towards what? Kṛtārtham prati, naṣṭa, destroyed, api also, anaṣṭam, not destroyed, tadanya, it is others, sādhāraṇatva, commonness, generalisation, universalisation. That sādhāraṇatva, the generalization means: kṛtārtham prati naṣṭaḥ, although it becomes non-existence for him whose purpose has been fulfilled, it continues to exist for others on account of being common to others. How beautiful it is. Very clearly, exactly, our doubts are cleared in this. The sūtra says although dṛśya, the world, becomes non-existent for a realized person, for a puruṣa whose purpose is fulfilled, the dṛśya continues to exist for others on account of being common to others, sādhāraṇatva. Although destroyed in relation to him whose object has been gained, it is not destroyed, being common to the others. A realized person, a yogī, for him the world may not be existing, because the connection is cut. But for others the world is existing. It will exist. This is what the sūtra says. It exists because it is common to all. The wall in front of us, the chairs in front of us, the tables in front of us, the human beings in front of us, the entire creation in front of us. For a yogī, for a puruṣa, it is destroyed, naṣṭaḥ. But it is not destroyed, anaṣṭam, for anyaḥ others, because of its commonality, sādhāraṇatvāt. It is common to all. So that particular person who has cut the dṛśya conjunction, samyoga, for him he has separated but for others it is there. So for a normal understanding, for a realized person, as we say commonly, for a yogī as we generally refer, the world may not be existing because he has cut it, separated. But for all others it is existing because its nature is the commonality for all.
Beautifully it is nice to summarize what Svāmī Vivekānanda beautifully puts it. "The whole idea of this nature is to make the ātman, the soul, know that it is entirely separate from the nature. And when the soul knows this, the 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." This further explains "that eternal samyoga, the conjunction of the indestructible energies of the knower and the knowable."
See how beautifully Svāmījī says, the purpose of the nature is for the realization, and it no more attracts him. But for others it is there and it continues its journey.
Beautifully that is how Svāmī Vivekānanda presents it and says that these do not give us true knowledge with regard to the country, but they do help us in finding the country and seeing it directly with our own eyes. The maps which we see, the globes which we see, they help us for example. But they are not the country itself, they only point, they only direct it. But we make use of it to reach there, and once we reach there their utility is gone. Similarly the various dimensions of philosophies and thoughts and entire darśya is for that. The whole nature is for that. Once it is realized, utilized, as we have given the example, you make use of a map, a globe, to find out how to reach. But once you reach there, their utility is gone. But they continue to be there for others, for utility, for others' use. The sūtra says the same thing. A wonderful sūtra, a high philosophical dimension, and the depths of Yoga have been unraveled in this - kṛtārthaṁ prati naṣṭam api anaṣṭaṁ tad anya-sādhāraṇatvāt. This is how beautifully the sūtra goes. And let us see the further sūtras, unfoldment of Yoga Darśana.
Om śāntiḥ śāntiḥ śāntiḥ
ॐ शान्तिः शान्तिः शान्तिः|| To Be Continued.. ----------------------------------------
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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