Microsoft Word - Taimni - The Science of Yoga.doc

ness recedes inwards the dividing line between the subjective and objective shifts con-
tinually but the relation between the two remains the same. The Purusa with all the
vehicles which have not been separated off from his consciousness constitutes the sub-
jective part of this dual relationship and is called Drasta or Seer. That portion of Prak-
rti which has been separated off in this manner constitutes the objective part and is
called Drsyam or Seen. Both Drasta and Drsyam are thus necessary for the phenome-
nal world.
Let us first consider the essential nature of all phenomena which are the objects
of perception. These, according to the present Sutra, are the result of the play of the
three Gunas which find expression through cognition, activity and stability. The theory
of Gunas forms an integral part of Hindu philosophy and the whole structure of the
manifested Universe, according to this philosophy, is considered to rest on these three
fundamental qualities or attributes of Prakrti. In fact, according to the Samkhya doc-
trine even Prakrti is nothing but a condition of perfect equilibrium of the three
Gunas—Triguna-Samyavastha.
Although the theory of Gunas is one of the fundamental doctrines of Hindu phi-
losophy it is surprising how little it is understood. The Gunas are referred to over and
over again in the Bhagavad-gita; there is hardly any important book in Samskrta deal-
ing with religion or philosophy in which the word Triguna does not occur; and yet,
nobody seems to know what the three Gunas really stand for. There is a vague idea
that they have something to do with properties because the word Guna in Samskrta
generally means a property or attribute. That is also the general impression which the
various contexts in which the word is used seem to produce. But one looks in vain for
any clear exposition of the real significance of the word or what it really stands for in
terms of modern thought.
It is not difficult to understand why the nature of the Gunas is so difficult to
comprehend. They lie at the very basis of the manifested world and even the working
of the mind through which we try to comprehend their nature depends upon their inter-
play. Trying to comprehend the nature of the Gunas with the help of the mind is like
trying to catch the hand with a pair of tongs held by the hand. Not until the Yogi
crosses the boundary of manifestation and transcends the domain of the Gunas as indi-
cated in IV-34 can he realize their true nature. But this does not mean that the student
of Yoga cannot understand their nature at all and should remain satisfied with the
vague and nebulous notions which are generally prevalent with regard to this basic