Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 2.22, English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Sūtra 2.22
Sanskrit text, Unicode transliteration and English translation of sūtra 2.22:
कृतार्थं प्रति नष्टमप्यनष्टं तदन्यसाधारणत्वात् ॥ २.२२ ॥
kṛtārthaṃ prati naṣṭamapyanaṣṭaṃ tadanyasādhāraṇatvāt || 2.22 ||
(22) Although ceasing to exist in relation to him whose purpose is fulfilled, the knowable does not cease to exist on account of being of use to others.
Ancient and Modern interpretation:
Osho says,
“Although the seen is dead to him who has attained liberation,it is alive to others because it is common to all.”
The world is a common dream. It is a common illusion.
Taimni explains this,[1] as prakṛti does not cease to exist after individual puruṣa attains self realization.There are othere [other?] puruṣas who have not attained kaivalya, so prakṛti will have to work for their emancipation.
If prakṛti cease to exist only for realized puruṣa,then does it have independent existence of its own?
Different philosophies have different answers for this question.According to Sāṅkhya and Yoga, puruṣa and prakṛti are two eternal principles.The puruṣa gets involved in matter,goes through cycle of evolution under the fostering care of prakṛti,attains self-realization and then passes out illusion and influence of prakṛti altogether.Vedānta says, prakṛti, substratum of the phenomenal word is subjective and is product of māyā.
After enlightenment, yogī knows ultimate truth of the universe. He knows, as Śaṅkarācārya says,[2]
brahmasatyam janganmithyā /
Vācaspati Miśrā says,157
Puruṣa is not unitary like pradhāna.The plurality of puruṣa is established from the variety of individual selves,their births,deaths,enjoyment of pleasure and pain, liberation and bondage.It is logical to assume that the simultaneous knower of many things may be many in number.The śruti which (apparently) advances oneness of purusa is contradicted by other evidences.Since no spatio-temporal distinction who are beyond time and space,people argue that it is not proper to imagine that Seer is present here and another Seer at another place,and that’s why they said Seer is one.
Similarly, for realised yogī, existence of prakṛti is immaterial.But for common man, existence of prakṛti is the eternal truth.What is the purpose of puruṣa–prakṛti alliance? This is explained in next sūtra.
Footnotes and references:
[1]:
Taimni, op.cit.,p.189