Dvivedi, Manilal Nabhubhai [Comm.]: The Yoga-sūtra of Patanjali: (translation, with introduction, appendix, and notes based upon several authentic commentaries) (Bombay, 1890)

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that though the action of prakrti should cease to affect
such of the purusas as have been able to realise them-
selves, the effects of its action on the vest of the puruias
must continue all the same. It, in the aphorism, means the
sight, that is, prakrti. This aphorism is intended as an
answer to the objection that the absolution ot one soul will
imply the absol ution of all. and hence an entire annihilation
of prakrti. or aat ore which is eternal and indestructible.

XXIII. J unction is the cause of the self-recognition
of its, as well as its lord's, power.

The junction of the seer and sight which is indicated as the

rbing to be warded off in aphorism XVII. is now clearly

defined. If is evident from XXI. and XXII. that pantsa, the

seer, and prakrti, the sight, are in inseparable union from time

without beginning. It is this junction that, while it is the

cause of all experience, pleasurable or otherwise, is, at the same

time, the cause of leading the purusa to realise itself, i. e., to

mokm. The very same thing is said in the sutfa after its

own peculiar phraseology. The power of it. i. e., the sight or

prakrti, is that it, appears, though dead, to exist, and produce

experience (bhoga)oi varied character. The power of ifs lord,

''. e.. the seer or puru'sa, through and of and for whom is its

existence, consists in pure gnosis and bliss. That prakrti

should exist and pttrusa should know itself, or in other words,

rhaf experience and absolution should arise, is dependent on

the union of the two, commencing, it should be added, in time

without beginning.' He who understands tin; nature of this

union and thus realises his (purukt's) true nature is absolved.

Hence this junction which leads to wrong knowledge, is put

down as an evil to be warded off.
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