without any instrument he transcends the Karmendriyas. The former power without the
latter would reduce the Purusa to the status of an impotent spectator and this would be
inconsistent with the whole trend of thought upon which the philosophy of Yoga is
based. In the progress of the Yogi knowledge and power go together and the attainment
of knowledge with regard to any force or principle confers upon him the corresponding
power to use or manipulate that force or principle according to his will. Most of the
third Section of the Yoga-Sutras is devoted to the development of powers of various
kinds and it is absurd to suppose that the Yogi who has been developing knowledge
and power, side by side, is denuded of power at the last stage, all of a sudden, and be-
comes a mere spectator in the drama which is being played around him. Apart from the
irrationality of this idea it is at complete variance with the role which Adepts in Yoga
play in the manifested Universe and with other facts known to practical Occultism. In
thus attributing to the Purusa the dual role of Drasta and Karta (Spectator and Actor)
the Yogic philosophy differs fundamentally from the orthodox Samkhya doctrine.
- Only from the awareness of the distinction between Sattva and Purusa
arise supremacy over all states and forms of existence (omnipotence) and knowledge
of every thing (omniscience).
Vikarana Bhava which is gained by Indriya-Jaya (III-49) gives the power to
exercise perception and to manipulate all the forces working within the realm of Prak-
rti without the aid of any instruments. But it does not confer on the Yogi Omniscience
and Omnipotence. This can be attained only on becoming fully aware, through
Samyama, of the distinction between Sattva and Purusa. Vikarana Bhava is, however,
a prerequisite for the development of Omnipotence and Omniscience because these are