sensuous reaction. Otherwise there is nivritti, cessa- tion of the object, vishayd vimivartante, but no subjec- tive cessation, no mivritiz,of the mind; but the senses are of the mind, subjective, and subjective cessation of the rasa is the only real sign of mastery. But how is this desireless contact with objects, this unsensuous use of the senses possible ? It is possible, param dvishtwt, by the vision of the sapreme,~—param, the Soul, the Purusha,—and by living in the Yoga, in union or one- ness of the whole subjective being with that, through the Yoga of the intelligence; for the one Soul is calny, satisfied in its own delight, and that delight free from duality can take, once we see this supreme thing in us and fix the mind and will on that, the place of the sensu- ous object-ridden pleasures and repulsions of the mind. This is the true way of liberation.
Certainly self-discipline, self-control is never easy. All intelligent human beings know that they must exer- cise some control over themselves and nothing is more common than this advice to control the senses; but ordinarily it is only advised imperfectly and practised imperfectly in the most limited and insufficient fashion. Even, however, the sage, the man of clear, wise and discerning soul who really labours to acquire complete self-mastery finds himself hurried and carried away by the senses. Thatis because the mind naturally lends itself to the senses; it observes the objects of sense with an inner intcrest, settles upon them and makes them the object of absorbing thought for the intelligence and of strong interest for the will. By that attachment comes, by attachment desire, by desire distress, passion and anger when the desirc is not satisfied or is thwarted or opposed, and by passion - the soul is obscured, the
