Patanjali Yoga Sutra: 2 - 21

Matter only for spirit

Tadartha Eva Drishyasyatma
The prakriti or nature exists only for the sake of this purusha or consciousness. Consciousness is the only essence that pervades everything. This is still silent, colourless, odourless and the witness for all that happens. From this substance called consciousness emerges dynamic movement, light and sound called energy. Energy in turn manifests as matter and the five elements. All the five elements are enlivened by consciousness. Consciousness is the basis for their existence. They exist only for the sake of this Purusha and for nothing and nobody else.
- Swahilya Shambhavi.

Patanjali Yoga Sutra : 2: 20

The seer behind the seeing

Drashtaha Drushimatrah Shuddhopi Pratyayaanupashya

The one who sees, hears, tastes, smells and experiences the sense of touch is the seer and not the body. That seer is pure and does not go through any modifications. It has only the power to see. But the seeing happens not alone, but through the mind and the intellect. The seer is the Purusha who is like the light in a bulb. The lesser the dust and dirt on the bulb, the better the light shines. The dust and dirt are our thoughts that modify the passage of consciousness by its mere presence. - Swahilya Shambhavi.

Patanjali Yoga Sutra 2:19

From gross to subtle

Vishesha avishesha linga matra lingam Gunaparvani

The gross world of names and forms have these four qualities - some objects can be defined as they can be perceived by the five sense organs - something like a mountain for instance.
Some cannot be defined like empty space and the particles of light emitted by people - called the aura. Some can be identified by symbolocial understanding like the world can be understood by a map.
But some have no symbols. whatsoever as these are the manifestations of different qualities.
-Swahilya Shambhavi.

Patanjali Yoga Sutra - 2: 18

Nature for experience or liberation

Prakashakriyasthithi sheelam Bhootendriyatmakam Bhogapavargartham Drishyam

Nature manifests itself in three ways - a brilliant and tranquil vibration which takes the form of purity and intelligence called Satwa, a forceful and dynamic movement called Rajas or action and an inert state of stillness called Tamas or inertia.

What are the constitutes of nature that have these three qualities in various permutations and combinations? First there are the five elements of earth, water, fire, aire and space. Then there are the sense organs of touch, taste, smell, sight and hearing and five sense organs of action - hands, legs, speech, excretory and reproductive organs. The first five organs of perception help in receiving information and the next five organs of action express outwardly into the world. This is the way nature is organised. There is also the mind which has four faculties called the Manas - feeling, Buddhi - intellect, Chitta - memory and Ahamkara or the sense of 'I' and 'Mine.

All these put together are outside of the self and they help in cognition of names, forms and sounds, during the conscious state of waking and sub-conscious state of dreaming.

All this perception and understanding serves two purposes. The first is to experience and derive pleasure out of it and the second is to contemplate inward and get liberated from the limiting objects of perception in nature. - Swahilya Shambhavi (Picture: Icy mountains near the lake Manasarovar in Tibet). (Swahilya Shambhavi).

Patanjali Yoga Sutra: II - 17

The confusion of what sees with the seen

Drashtadrishyayoho Samyogaha Heya Hetuhu
There is one main cause for suffering which can be avoided. That is the union of the one who sees, with what is seen, heard, tasted, touched, smelt or thought about. You watch a movie. There is an emotional scene. You are so engrossed in the scene that you identify yourself with one of the characters almost like you, and begin to cry. The sorrow happens because of the total identification of the seer - the witnessing consciousness to what is seen/ What is seen is constantly changing and moving. There is joy, sorrow, hatred, anger and all sorts of emotional and physical disturbances out there. When the witness identifies itself with, or holds on to any one of these changes - then there is sorrow. - Swahilya Shambhavi.

Patanjali Yoga Sutra - II: 16

Avoiding future sorrow

Heyam Duhkham Anagatam

We live in time and perform actions. The actions lead to results which lead to further actions.The chain link continues since the birth of man. This chain link of action is Karma. There are three types of Karma - Sanchita Karma, Prarabdha Karma and Agami Karma. Sanchita Karma is our actions, experiences of sorrow and joy in the past - in this life time and the births before. Prarabdha Karma is the life inclusive of its pains and pleasures that we experience now. The way we experience the two - reacting to sorrowful experiences and overindulging in the pleasures, sets the pace for the future lifestyle called the Agami Karma.
While the past is over and cannot be changed, the present has to be tasted as it happens. If I have a headache now, due to my wrong eating habits and emotional patterns of thought, I have to experience that fully, even if it is by taking a paracetemol.
This sutra says that practice of Yoga - Tapas (austerity) Swadhyaya (study of self) and Ishwara Pranidhana (surrender to the supreme force) helps to avoid the sorrow that can happen in the future. It helps to avoid the head aches that I am likely to have in the future. It also means that the sufficient mental training to approach the pleasurable situations of the future with a state of balance is also given by Yoga. - Swahilya Shambhavi.

Patanjali Yoga Sutra - II: 15

Everything is filled with sorrow

Parinama Taapa Samskara Duhkhe Guna Vritti
Virodhaccha Dukhameva Sarva Vivekinaha
Pain comes to us in three ways. The first is by change. We settle down in a seemingly good relationship. A marriage happens. Suddenly after marriage, all those expressions of love are gone/ The words that the man speaks to the woman turns spiteful. The hands that caressed suddenly doesn't hesitate to slap, beat or even maul. How come? The woman may wonder. Yesterday it was so dreamlike and rosy. Today it is so ugly. That is the pain of change.
The second pain comes from sorrow inflicted upon us. There is sorrow when we don't get the toy or dress we want as a child. As a youth, we want to marry this girl or boy. It does not happen. Sorrow again. At work, we aim for a promotion but it never is there in the boss's mind. Sorrow. Neighbour buys something we can;t afford. Sorrow. The cause for pain and sorrow is endless.
The third is due to the impressions in our subtle mind. We go through some experience that gives us happiness. It creates a deep impact in our psyche. We crave for it. It may not repeat itself. There is sorrow.
Our mind too which is a constant play of three qualities of tranquility. dynamism and inertia is giving us something is givine us something when we want something else. I want to stay fit, trim and slim. The mind wants to indulge and relax. There is a conflict of interest which leadsa to sorrow. This way, the wise one understands that there is sorrow in both pleasure and pain. - Swahilya Shambhavi.

Patanjali Yoga Sutra - II: 14

Thoughts become your biology and life

Te hlada Paritapa Phalah Punya Apunya Hetutvat

The thoughts that spring from the un-conscious and sub-conscious mind leads to actions performed by us. According to the quality of thoughts, the actions can be good or bad and this in turn brings us either joy or sorrow. - Swahilya Shambhavi.

Patanjali Yoga Sutra 12/13

An ocean of Karmic seeds

Klesha moolaha Karmaashayaha Drishta Adrishta Janma Vedaneeyaha
Sati Moole Tadvipaka Jati Ayuhu Bhogaha

The five impurities of ignorance, 'I' ness, attachment, hatred and clinging on to life has its roots firmly planted in a storehouse of karma or action. All our thoughts, words and actions leave deep impressions in this Karmic storehouse. So the subsequent thoughts and the flow of energies in our lives is like an eddy swirling around these impressions.
These movements of thought currents yield results that are experienced in the present moment and that will happen in the future. This decides the sort of experiences we will have in this birth and lifetime.
The pedigree, caste, class, birth, lifespan and the pleasures we experience or will experience in the future are all decided by this blueprint of Karma that we carry long with us from birth to death. Though the blueprint decides what we experience now, our attitudes and actions determine whether we continue to suffer or enjoy. - Swahilya Shambhavi

Patanjali Yoga Sutra - II - 11

Meditation is the solution

Dhyana Heyaha Tadvrittayaha
The mind moves in waves called vrittis or the chitta vrittis/ These waves can be quietened by constant practice of meditation. You might find yourself at the cross roads of life sometime and too many paths beckon at the same time. during such moments, dropping all the search and chasing of ideas, quiet moments of being in meditation can quieten the mind.
- Swahilya Shambhavi