modus operandi of the perception of this world. How is this world which is the result
of the interplay of the Gunas perceived? What are the basic elements involved in this
perception? The answer to this question again is contained in a generalization which is
a masterpiece of analytic technique. According to Yogic philosophy there are only two
factors involved in perception—the Bhutas and the Indriyas. What these Bhutas and
Indriyas are and how, by their interaction, they produce an awareness of the external
world in the consciousness of the Purusa has been explained to some extent in discuss-
ing III-45 and III-48. We need not therefore enter into this question here but there is
one important fact which may be pointed out before we pass on to the third generaliza-
tion of the Sutra. The words Bhutas and Indriyas are used in the widest sense of these
terms and have reference to the physical as well as the super-physical planes. The
mechanism through which consciousness becomes aware of objects differs from plane
to plane, but the modus operandi of this mechanism on every plane is essentially the
same, namely the interaction of the Bhutas and the Indriyas. Not only is the modus
operandi the same on all the planes but the five states of the Bhutas and Indriyas re-
ferred to in III-45 and III-48 are also the same on all the planes. Samyama on these
states will therefore lead to the mastery of the Bhutas and the Indriyas on all the
planes.
The third generalization in this Sutra gives the purpose of the phenomenal
world. This is to provide experience and ultimately liberation for the Purusa. It is in
some way, which is not quite comprehensible to the intellect, necessary for the Purusa
to descend into matter and pass through the evolutionary process before he can become
perfect and free from the domination of matter. The phenomenal world provides for
him the necessary experiences through which alone evolution of his vehicles and un-
folding of his consciousness can take place. As the seed after being sown absorbs the
necessary nourishment from its environment and gradually develops into a full-grown
tree after the likeness of its progenitor, in the same way, the germ of Divine Life when
it is put in the phenomenal world is acted upon by all kinds of stimuli and influences
and gradually unfolds the Divine Life and powers which are hidden within it. As this
idea has been discussed fully later, in connection with II-23, we shall not consider it
here.
The Yogic idea that the phenomenal world definitely exists for the growth and
perfection of the individual centres of consciousness is in refreshing contrast to the
bleak and vain speculations of modern Science on the origin and purpose of this mani-
ben green
(Ben Green)
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