This sūtra states that the objective world would cease to exist for the Yogin after the dawn of realisation, and though it is thus non-existent (naṣṭa) from the perspective of the realised soul (kṛtārtha), it does exist for others. This simultaneous existence and non-existence of the world which is implied in this sūtra, automatically leads to the falsity of the world. For, when an object is real, it either exists for all or exists for none. A real object like a pot, for instance, can not exist for a few and simultaneously be non-existent for others. When it exists, it exists for all and is seen by all, and when it does not, it is non-existent for all, and is not seen by any. Just the contrary is the case of a false object or an illusion. Simultaneous existence and non-existence from the points of view of different individuals constitutes the very nature of such false objects or illusions. to take the case, for instance, of a man of defective vision who has an illusory experience of silver on a piece of glittering shell, the false silver exists only for him, and is non-existent for all others. Thus Patañjali by describing the world as simultaneously existent and non-existent has mutely accepted the Vedāntic theory of the falsity of the objective world.
Mādhavācārya has then taken up the very pertinent question as to why Patañjali and other protagonists of Yoga have not openly demonstrated the falsity of the world in their
