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KARALYOGIN.
rid of any powerful tendangy ishing force at an unexpected the anger, lust or pride is not his, or deepheated association in hu- moment. There are only two ways it is the universal Mother's and she manity, whether in the mass or in by which we can effectively get the works it and stills it for her own the individual, it has first to be better of the pension which seeks purposes. When, however, the vritti
Ibnusted by bhoga or enjoyment to enslavo 118. One is by substi- is strong, mastering and unspent, afterwards to be dominated and tution, replacing it whenever it this attitude cannot be maintained weakened by nigraha or control riges by the opposite quality, anger in sincerity and to try to hold it inAnd, finally, when it is work, to be by thoughts of forgiveness, love or tellectually without sincerely feel. got rid of by nanyama, rejection forbearance, lyst by maxlitation on ing it is mithyachart, false or self-dissociation. The difference purity, pride by thoughts of humil. discipline or hypocrisy. It is only between nigrala and nanyama is ity and our own defocts or when it is somewhat cxhaustod that in the first process there nothingness, this is the method of by repeated enjoyment and coercion is a violent struggle to put down Rajayoga, but it is difficult, slow that Prakriti or Nature at the comcoerce and, if possible, crush the nnd uncertain methodl; for both the mand of the soul or Purush can tendency, the reality of which is not ancient traditions and the modern really deal with her own creation. questioned, but in the second pro experience of Yoga show that men She deals with it first by vainacy. ose it is envinged as a dend or who hnd attained for long years the in its crudost form of disgust, but dying force, its occasional return highest self-mastery have been this is too violent a feeling to be inarked with dingnst, then with suddenly surprised by a violent permanent; yet it leaves its mark inpatience, finally with indifference return of the thing they thought behind in a doepscnted wish to be as a mere ghost, vestige or faint dend or for ever subject. Still this rid of its cruse, which survives the ccbo of that which was once real substitution, slow though it be return and temporary reign of the but is now void of significance. is one of the commonest methods passion. Afterwards its return is Such a return is part of the of Nature and it is largely by this viewed with impatience but withont process of Nature for getting rid morns, ofton nnconsciously or half any acute feeling of intoleranee. of this undesirable and disappearing consciously used, that the character Finally supreme indifference or quantity.
of a man changes and develops from ukuinuta is gnined and the final Sanyama is useasonable and life to life or even in the bounds of going out of the tendency by the would be fruitless when a force, single lifetime. It does not des ordinary process of Nature in quality or tendency is in its infancy troy things in their seod and the watched in the true spirit of the UT vigour, before it hny had the seed which is not reduced to ashes anyama who has the knowledge enjoyinent and full activity which by Yoga is always capable of prout- that he is tho witnessing roul and is its due. When once thing is ing again and growing into the has only to dissociate himself from born it inust havo its youth, growth, complete and mighty true. The phenomonan for it to cease. The enjoyment, life and final decay and wecond method is to give bhoga or highest stage loals either to multi death; when once an impetus hay enjoymont to the passion so as to in the form of laya or disappearbeen given by Prakriti to her cre- get rid of it quickly. When it is ance, the yritti vanishing alonge tion, she insists that the velocity sutintor and surfeited by excessive thor and for good, or else in another shall spend itself by natural ex- enjoyment, it becoincs weak kind of freedom when the Soul haustion before it shall cease. To and spent and reaction arrest the growth or speed 10- ensues which ostablsihes for a time loaves it to Him whether Ite shall seasonably by foren is nigrahu, the opposite force, tundeney or quality. throw out the tendency or use it which can be effective for a time If that moinent is seized by the for His own purposes. This is the but not in perpetuity. It is said Yogin for nigraha, the nigraha 80 attitude of the Karnayogin who in the Gita that all things are reported at every suitablo uppor- puts himself in God's hands and ruled by their nature, to their tunity becomos so far effectivo ns ducs work for His sike only, know nature they return and to reduce the strength and vitali- ing that it is God's foree that works nigraha or repression is fruit- ty of the vritti sufficiently for in him. The mult of that attitude less. What happens thon is that the application of the final Sanyama. of self-surrender is that the Lord of the thing untimely slain by violonce This mothod of enjoyment and all takes charge and according to is not really dead, but withdraws reaction is also & favourite and the promise of the Citan delivers for a time into the Prakriti which universal method of Naturo, but his servant and lorer from all him sent it forth, gathers an immense it is never completo in itself and, and evil, the vrittis working in the force and returns with oxtraordinary if applied to permanent forces or
bodily machino without affecting violencu ravening for the rightful qualities, tends to establish a see
the soul and working only when njoyment which it was denied. Saw
le miss them up for Hs purposes
of opposite tendencies, This is nirliptete, the state of abWe see this in the attempts we extremely useful to the oplertions solute freodom within the lila. make to get rid of our evil sanskaras or Associations when we first view of self-mastery useless and in- . for the individun'. The process trend the path of Yogn. If anger conclusive. It is only when this
of human evolution has been ** 18 a powerful element in our nature, method is followed up by the use by the eye of inspired bersation we may put it down for a time by of sanyana that it becomes cffoc to be that of working out the tiger shoer force and call it self-control, tive. The Yogin regards the and the apo. The forces of cruelt bat oventually unsatisfiod Naturovritti merely as a play of Natur
lust, mischievous destruction, par will get tho better of 118 and thu ) with which he is not concerned and giving, folly, brutulity, iguorinen Passion return upon us with aston- of which he is merely the spectator; were once rampat in humanity
