Microsoft Word - Taimni - The Science of Yoga.doc

of conditioning being represented by the four stages of the Gunas (II-19). It should,
however, be borne in mind that Samkhya is based upon the absolute transcendence of
the Purusa. According to it the Purusa does not descend into Prakrti but is merely
associated with Prakrti in an undefined manner. The mere propinquity of Purusa
brings about changes in Prakrti, one of these changes being the development of condi-
tioned consciousness. It is because the Purusa is always quite separate and distinct
from Prakrti that all phenomena of consciousness or awareness are considered purely
Prakrtic, based on Sattva Guna. For all practical purposes the word Sattva as used in
the present context may be taken as the principle of awareness expressing through the
faculty of Buddhi. The Purusa remains quite separate from it though his presence
stimulates the awareness through Buddhi. This awareness becomes more and more
vivid and simulates more perfectly the consciousness of the Purusa as it is expressed
through the increasingly subtler stages of the Gunas but there can be nothing common
between the two, for the former is a pure product of Prakrti while the latter transcends
Prakrti altogether. The two are quite distinct. This is what is meant by the phrase At-
yantasamkirnayoh.
The second idea which has to be grasped in this Sutra concerns the nature of
experience. Since the Purusa transcends Prakrti altogether and experience is always in
the realm of Prakrti, the Purusa cannot be the experiencer. Experience results when,
through Avidya, there is non-distinction or identification between the Purusa and the
conditioned consciousness which is called Sattva in this Sutra. Even in ordinary life
we find that the more we identify ourselves with our mind and its contents and allow
ourselves to get lost in them the greater is the zest of life, while detachment takes the
zest out of experiences and converts them into mere awareness. The greater the de-
tachment or Vairagya through discrimination the more perfect is the transformation of
Bhoga or experience into mere awareness. A Jivanmukta is as much conscious when
functioning through a vehicle as the ordinary man but since the element of identifica-
tion is absent there is no Bhoga or tasteful experience. This gradual disengagement of
pure consciousness from the Pratyaya which is produced by contact with a vehicle is
brought about by Viveka and Vairagya and when completed leads to Kaivalya.
Is then Kaivalya a state completely devoid of happiness? Is it a perfectly col-
ourless existence in which there is nothing to compensate for the joys and happiness
which we sometimes feel in ordinary life? This is a misconception which frequently
troubles those who have studied these questions superficially and is frequently the