Microsoft Word - Taimni - The Science of Yoga.doc

to God, we can by stages attain the supreme Enlightenment is something which should
make us pause and marvel at the wonderful mysteries hidden beneath the common
things of life. The rationale of this unique accomplishment has been explained to a
certain extent in II-32 but it may be worthwhile summarizing here the main points in
the chain of reasoning.
The bondage of the Purusa in matter is maintained through the obscuring power
of the Citta-Vrttis which prevent his seeing the fundamental truth of his existence and
knowing himself as he truly is in his Divine nature. These Citta-Vrttis are caused and
maintained by the ‘I’ consciousness which gives rise to innumerable desires and keeps
the mind in a state of constant agitation in order to satisfy those desires. If, somehow,
this driving force which keeps the mind in a state of perpetual motion and change can
be annihilated the mind will come automatically to a state of rest (Citta-Vrtti-Nirodha)
just as a car comes to a stop gradually when the gas is shut off. It is not even necessary
to apply the brakes though this will no doubt hasten the process of coming to a halt.
How can this driving force which keeps the mind in a state of constant agitation and is
ultimately responsible for the Citta-Vrttis be annihilated? Obviously, by destroying the
desires of the personality which provide the driving force for the mind, or to put it in
other words, by dissolving the ‘I’. This, as we have seen already, is exactly what is
sought to be accomplished through the practice of Isvara-Pranidhana. Isvara-
Pranidhana develops Para-Vairagya, breaks the bonds of the heart, eliminates the de-
sires of the personality and thus naturally and inevitably reduces the mind to a state of
Citta-Vrtti-Nirodha which is nothing but Samadhi.
It was mentioned in dealing with II-43 that the word Siddhi is used in two
senses, that of perfection and occult power. It is also used in the sense of accomplish-
ment. In the Sutra under discussion it is used in two senses, that of accomplishment
and perfection. Not only can Samadhi be attained through the practice of Isvara-
pranidhana but also perfected by the same technique. This will also be clear from IV-
29 in which the technique of Dharma-Megha Samadhi is given. This condition will be
seen by the student as the highest stage of Isvara-Pranidhana.