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.