Microsoft Word - Taimni - The Science of Yoga.doc

Sutras 2-3: These two Sutras hint at the two fundamental laws of Nature which
govern the flux of phenomena constituting the world of the Relative. An understanding
of these two laws is necessary if we are to form a correct estimate of the functions and
limitations of Siddhis. The student should not run away with the impression that it is
possible for the Yogi to do anything he likes because he can bring about many results
which appear miraculous to our limited vision. The Yogi is also bound by the laws of
Nature and as long as his consciousness functions in the realms of Nature, it is subject
to the laws which govern these realms. He has to work out his liberation from the
realm of Prakrti but he can do so only by obeying and utilizing the laws which operate
in her realm.
Sutras 4-6: The Yogi brings from his past lives, like everyone else, an enormous
number of tendencies and potentialities in the form of Karmas and Vasanas. These
exist in his subtler vehicles in a very definite form and have to be worked out or de-
stroyed before Kaivalya can be attained. These Sutras refer to these individual vehicles
which are of two types—those which are the product of evolutionary growth during
successive lives and those which the Yogi can create by the power of his will. Before
one can understand the methods adopted for the destruction of Karmas and Vasanas he
should have some; knowledge of the mental mechanisms through which these tenden-
cies function.
Sutras 7-11: These deal with the modus operandi by which the impressions of
our thoughts, desires and actions are produced and then worked out during the course
of successive lives in our evolutionary growth. The problem for the Yogi is to stop
adding to these accumulated impressions by learning the technique of Niskama Karma
and desirelessness and to work out those potentialities which have already been ac-
quired in the quickest and most efficient manner. The destruction of the subtler or
dormant Vasanas depends ultimately upon the destruction of Avidya which is the cause
of attachment to life.
Sutras 12-22: After dealing with the vehicles of the mind (Citta) and the forces
(Vasanas) which bring about incessant transformations (Vrttis) in these vehicles Patan-
jali discusses the theory of mental perception, using the word ‘mental’ in its most
comprehensive sense. According to him two entirely different kinds of elements are
involved in mental perception. On the one hand, there must be the impact of the object
upon the mind through their characteristic properties and, on the other, the eternal Pu-
rusa must illuminate the mind with the light of his consciousness. Unless both these