Microsoft Word - Taimni - The Science of Yoga.doc

Svarupa-Sunya has been explained in dealing with III-3 and it is not necessary to go
into this question here, but two facts may be pointed out in this connection. The first
point we should note is that the dissolution of the mental self-awareness can come only
after the resolution of the composite and complex knowledge with regard to the object
into its three clearly defined constituents. This is clear from the word Pari-suddhau
which means ‘on the clearing up of’. The second point to which attention may be
drawn is the significance of the word Iva after Sunya. The word Iva means ‘as if’ and
it is used to signify that though the mind seems to disappear it is still there. The very
fact that the ‘object’ is ‘shining’ in it points to the presence of the mind. It is only its
subjective nature which has disappeared in the object, as it were, thus bringing about a
fusion of the subjective and objective which is necessary for attaining the Samadhi
state. It is this fusion which brings about the disappearance of the other two constitu-
ents Sabda and Jnana leaving the pure knowledge or Svarupa of the object alone to fill
the mind. The object is then seen in its naked reality. The use of the word Nirbhasa
which means ‘shining’ for describing the filling of the mind with the Svarupa or real
knowledge of the ‘object’ follows naturally from the simile used in I-41 for illustrating
the fusion of subjective and objective. The mind though itself imperceptible like the
transparent jewel yet shines with the light of true knowledge of the object. The use of
the word Nirvitarka for a state of Samadhi in which there is no Vitarka also requires
some explanation. One can understand the use of the word Savitarka in the previous
Sutra because the state of Samadhi is accompanied by Vitarka. But why use the word
Nirvitarka for a state in which there is no Vitarka? Simply to indicate the nature of the
state which has gone before. When one says that his mind is unburdened, it means not
only that there is no burden on it now but also that it was burdened before. The use of
the word Nirvitarka in this Sutra means, therefore, that the state indicated is arrived at
after passing through the Savitarka state and is merely the consummation or culmina-
tion of the previous state. The consciousness is still functioning at the same level and
in the same vehicle though it has reached the utmost limit as far as knowledge with
regard to that object on that plane is concerned. Any further change in this state can
only be a repetition of itself as explained in connection with III-12. It is only by the
practice of Nirodha that consciousness can pass on into the next vehicle and a new
series of changes at a higher level can begin.
An interesting question that may arise in the mind of the student is: Who brings
about the fusion of subjective and objective and also the further transformations which