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Namah Editorial

towards service of the Divine Master who delayed but never thwarted for good. Due to
governs all works and existence, emotion this risk of falling, most Vedantic yogas shun
turning towards love and adoration of the it or try to stay away from it as long as and
Divine in a manifold relationship, thought as much as possible. Hence they learn upon
s
turning towards a deeper and comprehensive the Divine as the Silent Witness Purusa or the
understanding of Truth and the Creator, Issvara who draws the human soul upwards
the Source and Origin of all things, become as a magnet helping us when we need. But
powerful levers for entering into Yoga. This then these schools of yoga leave much of
method of turning our entire subjective the dynamic world-play in the hands of
being into a means of the divine discovery a seemingly incurable darkness, seeking a
is the triple path as enunciated in the Gıitaa, solitary escape from an incurable darkness.
though sometimes it is used as three separate They understand Purussa but not Prakrrti.
streams, as if different paths of Yoga, namely They turn to the Issvara but leave His SSakti
karma, bhakti, jnnaana. But just as we cannot labouring in the world to Her mysterious
split the human consciousness into different ways directed towards mysterious ends in
sections except for the convenience of the mysterious play of Creation.
understanding (they are always interlocked
and interconnected), so too the three paths The Supreme Consummation
are in reality one Path. It is only by varying
the degree of stress that they become three.

t
Hathayoga leads to body-control and to a certain
extent control of the life-force, leading to the
discovery of the Self in the body and life-
energy, annamaya and praannamaya Purussa.
Raajayoga leads to discovery of the Self in
the Mind, the Manomaya Purussa. This triple
path leads to the discovery of the Spiritual
Self. That is why it is sometimes called as the “We have in this central Tantric conception one
a
adhyatma Yoga. Any of these different paths side of the truth, the worship of the Energy,
can take a leap from where they take us, the Shakti, as the sole effective force for all
into the utter Unity of God where all paths attainment. We get the other extreme in the
would eventually converge if the soul is not Vedantic conception of the Shakti as a power
satisfied with the partial gains and the lure of Illusion and in the search after the silent
of this worldly and other worldly powers. inactive Purusha as the means of liberation
In fact, such a lure that takes the form of from the deceptions created by the active
a spiritual ambition may well lead even Energy. But in the integral conception the
to a precipitous fall whence the lesson of Conscious Soul is the Lord, the Nature-Soul is
humility is learnt and the soul rises again his executive Energy. Purusha is of the nature
to the point from where it fell and goes of Sat, the being of conscious self-existence
further. For once the journey has begun, pure and infinite; Shakti or Prakriti is of the
the spiritual destiny is certain. It may be nature of Chit, — it is power of the Purusha's

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