That is why the Yogi does not make any serious effort to solve the so-called
problems of Life by the intellectual processes, knowing as he does that the best solu-
tion which he can get in this manner is not a real solution. Not that he despises the in-
tellect, but he knows its inherent limitations and uses it only to transcend those limita-
tions. He holds his soul in patience and bends all his energies in attaining the goal
pointed out by the Yogic philosophy. This philosophy does not hold out any promise of
solving the problems of Life but provides the key which unlocks the World of Reality
in which all these problems are resolved and seen in their true nature and perspective.
- The three Gunas having fulfilled their object, the process of change (in
the Gunas) comes to an end.
In order to understand this Sutra it is necessary to recall the theory of Klesas
discussed in Section II, especially II-23-24 which indicate the purpose and the means
of bringing together Purusa and Prakrti. That purpose having been fulfilled through
the destruction of Avidya and the attainment of Kaivalya, the compulsory association
of Purusa and Prakrti dissolves naturally and. automatically and with this dissolution
comes to an end the transformations of the Gunas.
According to the Yogic philosophy the quiescent condition of Prakrti which is
known as Samyavastha is disturbed and the incessant transformations of the three
Gunas begin when Purusa and Prakrti are brought together. These transformations
continue as long as the association lasts and must come to an end when the association
is dissolved, much in the same manner as the electric current stops when the magnetic
field is removed in a dynamo. The subsidence of the disturbance in Prakrti and the
reversion of the Gunas to the harmonized condition follows as a natural result of the
dissociation of Purusa and Prakrti.