Microsoft Word - Taimni - The Science of Yoga.doc

unlimited and cannot function through an instrument which is by its very nature lim-
ited. It is only on the foundations of Vikarana Bhava that the infinite superstructure of
Omniscience and Omnipotence can rest.
It should also be noted that the mastery of Pradhana referred to in III-49 can be
attained merely by the separation of the Drsyam (II-18) from the Drasta (II-20). But in
this seeing the Drsyam apart from Himself the Drasta is still seeing and is thus identi-
fied with Sattva Guna which is the very basis of perception. As long as this identifica-
tion remains he is limited because the Sattva Guna is also within the realm of Prakrti.
He cannot, therefore, exercise Omnipotence and Omniscience. It is only when he is
able to realize himself as separate from the power of seeing or Sattva that he goes
completely out of the realm of Prakrti and can exercise Omnipotence and Omnis-
cience. The Grahitr must realize himself separate not only from Grahya but also from
Grahana to become auite free from limitation.
This Sutra also confirms the view expressed in dealing with the previous Sutra
that the Purusa has the dual role of Spectator and Actor. He not only gains more and
more knowledge but also exercises the powers which that knowledge confers. He not
only becomes Omniscient but also Omnipotent. The fact that the two functions are re-
ferred to separately in this Sutra seems to leave no doubt on this point. Why then does
there appear to be a constant emphasis on the cognitive aspect in the Yoga-Sutras and
the volitional aspect is rarely mentioned? Obviously, because power is a correlate of
knowledge and is for all practical purposes included in the knowledge of the type
which the Yogi acquires.
The student would do well to compare this Sutra with III-36. The method pre-
scribed in the former leads to Omniscience and Omnipotence while that in III-36 leads
only to the development of Pratibha hearing, seeing, etc. (III-37). The difference in
the results which follow is due to the fact that knowledge of the Purusa referred to in
III-36 is partial while that referred to in III-50 is complete. In the total eclipse of the
Sun, only a part of the Sun comes out of the shadow in the beginning but this portion
becomes larger and larger until the Sun is quite out of the shadow qast by the moon.
These two stages will serve to throw some light on the partial and complete separation
of the Purusa from Prakrti referred to in the two Sutras.