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YOGA.
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able from its remaining types on account of the element of respect. It would follow from this that neither the emotion of benevolence which is characteristic of love for an inferior, nor the full-gushing, impetuous ardour of the hero of a love-tale can be the appropriate form of love for the true God, tharı whom no one has a better right to our respect. Nor is there room in devotion for the type of passion that exhausts itself in empty professions and protestations, and the only form that is admissible in religion is the intellectual which demonstrates its unbounded love and respect for God by intelligently walking in the footsteps of the Teacher and by understanding His word. It would seem that the confusion of thought, which has arisen among the followers of Mysticism on this point, is due to a failure to discriminate between the different kinds of love which have been enumerated above, and to a vague notion of the moth type of passion being the most. perfect. But it is clear that no one ever dreams of loving his parent, tutor or king after the manner of a moth ; and it is also evident that God cannot be likened to a silly, empty-headed coquette who judges the merit of her different suitors according to the amount of vehemence put in by them in their protestations of love. The fact is that love is a motive power grounded on belief, and manifests itself by becoming translated into action, the manifestations of its activity taking different but appropriate, typical forms, according to the nature of relationship in which the object of love stands to him who loves. Thus, we offer devotion and worship to a Tîrthamkara (God), reverence to a tutor, loyalty to a
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