Microsoft Word - Taimni - The Science of Yoga.doc

If Prakrti ceases to exist only for the Self-realized Purusa, then is it purely sub-
jective in its nature or has it an independent existence of its own? The answer to this
fundamental question differs according to different schools of thought which have
tried to speculate about it. According to Vedanta even Prakrti, the substratum of the
phenomenal world, is a purely subjective things the product of Maya. According to
Samkhya which provides to a great extent the theoretical basis of the Yogic philosophy
Prakrti has an independent existence of its own. Purusa and Prakrti are the two ulti-
mate, eternal and independent principles in existence. Purusas are many, Prakrti is
one. The Purusas get involved in matter, go through the cycle of evolution under the
fostering care of Prakrti, attain Self-realization and then pass out of the illusion and
influence of Prakrti altogether. But Prakrti always remains the same. It will be seen
that there is no real contradiction involved in these two views. Vedanta merely carries
the process of idealization to a further stage which alone can be the ultimate stage. In
it the multiplicity of the Purusas on the One hand, and the duality of the Purusas and
the Prakrti on the other, are integrated into a higher conception of the One Reality.
It may be pointed out here that a system of philosophy however lofty and true it
may be should not be expected to give us an absolutely correct picture of the transcen-
dent truths as they really exist. Because philosophy works through the medium of the
intellect and the intellect has its inherent limitations, it cannot understand or formulate
truths which are beyond its scope. So, in dealing in its own way with these realities of
the spiritual life it can give us only partial and distorted interpretations of those reali-
ties. Contradictions, paradoxes and inconsistencies are inevitable when we try to see
and interpret these realities through the instrumentality of the intellect. We have to
accept these limitations when we use the intellect as an instrument for understanding
and discovering these truths in the initial stages. It is no use throwing away this in-
strument, poor and imperfect though it is, because it gives us at least some help in or-
ganizing our effort to know the truth in the only way in which it can be known—by
Self-realization. If we want to know any country the only way to do it is to go and see
it with our own eyes. But that does not mean that we should throw away the maps and
plans which are meant to give us a rough idea with regard to the country. These do not
give us true knowledge with regard to the country but they do help us in finding the
country and seeing it directly with our own eyes. Philosophy, at its best, serves only
this kind of purpose. Those who are content to take it as a substitute for the real truth
blunder. Those who ignore it completely also make a mistake because they throw away