Sutra 1.25

तत्र निरतिशयं सर्वज्ञबीजम्॥२५॥

tatra niratishayaM sarvaj~jabIjam

Taimni

"In Him the highest limit of omniscience"

Each Solar system is a manifestation of One reality – Saguna Brahman or Ishvara in Hindu philosophy (In my opinion this Ishvara is different from the one defined by Pajanjali in YSP). Since this Ishvara is a manifestation, and all manifestation must be limited with respect to the source, this Ishvara has limits of knowledge, which is what is referred to in this sutra.

Each purusha in a given solar system is undergoing evolution and the seed of omniscience is unfolding gradually. When yoga is practiced and kaivalya is attained, an expansion of consciousness takes place. Even after kaivalya is attained, the evolution of consciousness does not come to an end.The limit of this evolution is the relative omniscience of Ishvara.

Aranya

"In Him the seed of omniscience has reached its utmost developement which cannot be exceeded"

The supersensuous knowledge (that which cannot be attained through the senses) in any being, in respect of the past, present or future, is the seed of omniscience. When this knowledge, through evolution, reaches a stage which cannot be exceeded, that person is called omniscient. Through inference we know that the potential to reach omniscience exists. However, inference can only provide general features about the omnicient. To get specifics, we need to refer to the scriptures like "agamas". Although He has no need of his own, he provides instructions for knowledge out of compassion for beings. The knowledge can save beings at the time of dissolution from the cycles of birth and death. For this compassion, His grace is necessary. Panchshikha states, "The first enlightened one, the great rishi Kapila, through compassion, assumed a created mind and instructed his disciple, Asuri, the Sankhya Philosophy." A yogin, after attaining enlightenment, can bring his mind to an arrested state for a given period. In this state the mind is free from latent impressions (samskaras). When the mind re-emerges, it is not un-controlled as is the case for normal human beings, but is under the control of the yogin. This is called a "created mind" (nirmana chitta). The yogin uses such a mind for the benefit of others.

Discussion

Based on his ideas about Occultism and Advaita Vedanta, Taimni has extrapolated the meaning and intent of the concept of Ishvara as given by Patanjali. Taimni refers to multiple Ishvaras, each controlling individual solar systems. He also states that Kaivalya is only a step in the ladder of evolution. In our understanding, according to Patanjali, kaivalya is the final state that one can reach because in that state one realizes the presence of Purusha as being distinct from the material Prakriti. Ishvara is presented as THE Special Purusha by Patanjali (see sutra 1.24) and there cannot be multiple ones.

As mentioned above, to get specific knowledge of Ishvara, we need to refer to scriptures. Usharbudh Arya (aka Sw. Veda Bharati) in his commentary has provided the following as Ishvara’s characteristics (based on Vayu Purana):

Six Complements of Ishvara

1. sarvajnata (omniscience)
2. tripti (satiety)
3. anadi-bodha (beginning-less wisdom)
4. svatantrata (sovereignty)
5. nityam a-lupta-shakti (power that never diminishes)
6. ananta-shakti (infinite power)

Ten Immutables of Ishvara

1. jnana (knowledge)
2. vairagya (dispassion)
3. aishvarya (lordship)
4. tapas (ascetic power)
5. satya (truth)
6. kshama (forgiveness)
7. dhriti (fortitude)
8. srishtritva (creativity)
9. atma-sambodha (self-awareness)
10. adhishthatritva (command over the dominion)