the desires or to give the true delight, but this causes in him no grief, fear or disappointment. He observes all with an eye of tranquil discernment and makes his choice without repulsion or perplexity. “The enjoy- ments born of the touches of things are causes of sor- row, they have a beginning and an end ; therefore the sage, the man of awakened understanding, budhah, does not place his delight in these.” “The self in him is unattached to the touches of external things; he finds his happiness in himself.” He sees, as the Gita puts it, that he is himself his own enemy and his own friend, and therefore he takes care not to dethrone himself by casting his being into the hands of desire and passion, nitmdanam avasidayet, but delivers himself out of that imprisonment by his own inner power, uddhared atman- atmanam ; for whoever has conquered his lower self, finds in his higher self his best friend and ally. He becomes satisfied with knowledge, master of his senses, a Yogin by sattwic equality,—for equality is Yoga, samatwam yoga uckyate,—regarding alike clod and stone and gold, tranquil and self-poised in heat and cold, suffering and happiness, honour and disgrace. He is equal in soul to friend and enemy and to neutral and indifferent, because he sees that these are transitory relations born of the changjng conditions of life. Even by the pretensions of learning and purity and virtue and the claims to superiority which men base upon these things, he is not led away. He is equal-souled to all men, to the sinner and the saint, to the virtuous, learned and cultured Brahmin and the fallen outcaste. All these are the Gita’s descriptions of the sattwic equality, and they sum up well enough what is ‘familiar to the world as the calm philosophic equality of the sage.
