Yoga Sutra 2.22 the Seen is ended

Sūtra II.22

For one whose purpose has been effected, it is ended, but not for others, because it is common

In regard to a particular Puruṣa, the Seen is ended, but though it has come to an end, it is not ended for others, because it is common. For the skilful Puruṣa it comes to an end, but for the unskilful Puruṣa the purpose has not been effected, and for these it becomes their object of sight, given that nature by the nature of the other.

In regard to a particular Puruṣa, one for whom the Seen has fulfilled its purpose, the Seen as an object would not be appearing: Losing its character, it comes to an end. Yet it does not end for all. How so? Why is this? There are many pradhāna-s, one for each Puruṣa, and it is only the one which has fulfilled its purpose that is to be regarded as being ended. For one whose purpose has been effected, it is ended, but not ended for others, because it is common. In regard to the Puruṣa for whom it has fulfilled its purpose by providing experience and release, so that the goal has been attained, in regard to that one Puruṣa there is no further impulse to action in the form of body and senses (kārya-karaṇa); it is ended since there is no character of being-nonbeing (i.e. the Great and its derivatives). Though it is said to be ended for him, it is not ended for others, because it is common. For those whose purpose has not been effected, it is not ended.

How is it not ended? For the skilful Puruṣa it comes to an end; by providing experience and then release, it has effected its purpose; for the unskillful Puruṣa-s the purpose has not been effected, it has not provided the experience and release which were to be provided, and for these unskilful ones it becomes the object of sight; they themselves being sight, it becomes the seen object of that sight, given that nature by the nature of the other, by the reflection (nirbhāsa) of Puruṣa in it. From this fact of being common, pradhāna is one alone, like the elements such as earth. But from the distinction of body and senses (kārya-karaṇa) it is certain that there is a variety of Puruṣa-s, and the difference between Puruṣa-s is also established from the fact of variety of happiness and suffering.

Therefore it is taught that the conjunction of the two powers of Seer and Seen is beginningless, because it is eternal. In this sense it has been said: There being a beginningless conjunction between the possessors of qualities (dharmin) and the qualities themselves, so between the qualities themselves, the conjunction is beginningless.

Therefore it is taught that the conjunction of the two powers of Seer and Seen is beginningless, because it is eternal. In this sense it has been said in the holy text (tantra): There being a beginningless conjunction between the possessors of qualities (and the qualities themselves), as there is a beginningless conjunction between the guṇa-s and Puruṣa-s, so between the qualities themselves from the Great Principle down to the body and senses the conjunction with Puruṣa-s is beginningless, the possessors being not separate from their qualities.

This sūtra is put forward with the intention of determining the nature of the conjunction:

 

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