Microsoft Word - Taimni - The Science of Yoga.doc

scrupulousness with regard to his thoughts, feelings and actions which is generally
lacking in people who strive to lead a moral life. It is, in fact, this meticulous attention
to our inner and outer life which produces moral perfection and brings about those re-
sults which are mentioned in the eleven Sutras beginning with II-35.
It should be borne in mind that the subtler forms of an evil tendency do not re-
veal themselves to us unless and until the grosser ones have been eliminated. So, this
complete elimination of any particular kind of Vitarka will seem to be continually re-
ceding and it may appear to the aspirant that he can never acquire the perfection for
which he is striving. But far better this never-get-done feeling than the easy compla-
cence which is fatal for the man who is treading the path of Yoga. The results in which
the practice of different elements of Yama-Niyama culminate (II-35-45), can always
enable the Sadhaka to check his progress and to know definitely whether he has com-
pleted the task of developing any particular trait.
Result: The last point dealt with in this Sutra is the result of the tendencies
which are sought to be eradicated by practising Yama-Niyama. The two inevitable con-
sequences of an undisciplined and unrighteous life are Duhkha and Ajnana, pain and
ignorance—both words being used not only in their ordinary sense but also in their
more comprehensive philosophical sense. The word Duhkha is used in Yogic philoso-
phy not only for the ordinary pains and sufferings which are the Karmic results of evil
thoughts and deeds but also for that general unhappiness which pervades all human life
and which really poisons even the best and happiest periods of our existence. This
point has been discussed thoroughly in II-15 and we need not go into it again here. In
the same way Ajnana means not only the confusion of mind and lack of wisdom which
result from our evil tendencies but also the lack of that fundamental knowledge of our
true Divine nature which is responsible for our bondage and suffering in human life.
Dahkha and Ajnana are thus the two general and inevitable results of a life
which is not fashioned according to the ideals embodied in Yama-Niyama. All the un-
desirable tendencies in our character produce an endless (Ananta) series of causes and
effects which keep the soul in bondage and consequently in misery. The only method
of escape from this vicious circle of causes and effects which is available to a human
being is, first to discipline his lower nature according to the ideals of Yama-Niyama
and then, treading the further stages of the path of Yoga, to gain Enlightenment. That
is the real reason why Yama-Niyama should be practised to perfection and all Vitarka
should be removed by ‘pondering over the opposites’.