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THE YOGA PHILOSOPHY
55
33. in on the Purusha-soul itself-leads to the knowledge of soul.67 The Sankhya as well as the Yoga lays great stress on the point that th, the source of intelligence, is apart and distinct from the ultimate essence of consciousness. The theory is that Purusha being reflected in the clear enlivens it, and all experience is assumed by the Hea so enlivened to be entirely its own act. This confused identification of the two, ever distinct by nature, is the cause of all varied experience. The experience which the #ta receives is of no use to itself. It is all for Purusha; for all the actions of Prakriti which is the source of HTC and the correlative of Purusha is for Purusha. Hence the action of ota is for another and not for itself. Therefore the FTA on self, i.e. on Purusha's right nature and purpose, will lead to a clear knowledge of Purusha. And thence is produced cognition without the intervention of the organs of sense, i.e. intuitional cognition of sound, touch, light, taste and smell.68 The wonderful or, if we may choose to say so, occult powers described hitherto are often all positive obstacles in the way of HANN, i. e. yoga proper whose nature and import is that state in which the soul sees itself. The author of the Yoga Sutras distinctly says that the occult powers serve as obstacles because they become the cause of distracting the mind by the various feelings they excite.69 Of course, they are not quite useless in as much as they are powers for good in moments when Garfe is suspended. After all, so far as the highest
67. YS. 3.35; Gandhi speaks as if H on the purusha is HH
on a part of the body, but it will be better to treat this 84 as an independent item. Hence our separation of its
treatment from that of the rest. 68. YS 3.36 69. YS 3.37
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