- The mind becomes clarified by cultivating attitudes of friendliness, com-
passion, gladness and indifference respectively towards happiness, misery, virtue and
vice.
In giving a number of alternative exercises for overcoming Viksepa the author
begins with two Sutras the relevancy of which, in relation to the subject being consid-
ered, is not sometimes quite clear to students. In the Sutra we are considering Patanjali
defines the correct attitude of the would-be Yogi in the various kinds of situations that
may arise in his relationship with those amongst whom he lives. One of the greatest
sources of disturbance to the mind is our uncontrolled reactions to our human envi-
ronment, to what people do around us and to the pleasant or unpleasant conditions in
which we get involved. The ordinary man has no well-defined principle for the regula-
tion of these reactions. He reacts to these things in a haphazard manner according to
his whims and moods with the result that he is being constantly disturbed by all kinds
of violent emotions. Some people, finding these emotional reactions unpleasant, decide
not to react at all and gradually become cold, hard-hearted and indifferent to those
around them. Both these attitudes are undesirable and cannot lead to acquiring a calm,
gentle and compassionate nature in accordance with the requirements of the higher
life. Spiritual life can go neither with violent reactions nor with cold indifference
which some misguided stoics recommend to their followers. It requires a balanced na-
ture in which our reactions are correctly regulated by the highest motives and are in
harmony with the Great Law. The point to note here is that the development of a hard
and callous nature, which is indifferent to the happiness and suffering of others, is no
real solution of the problem of mental equilibrium and the freedom from disturbances
which is thus acquired is more apparent than real because it is artificial and against the
law of Love. Besides, there is the danger of the Yogi who allows himself to become
callous drifting into the Left-hand path and creating for himself and others untold suf-
fering.
Patanjali has not only pointed out the necessity for the Yogi of controlling and
regulating his reactions to his environment but has also laid down the general principle
on which this regulation is to be based. This principle is, of course, derived from the
laws of psychology and practical experience in dealing with the problem of adjusting
ourselves to our environment. It ensures for the Yogi both the equilibrium of mind and
freedom from entanglements which he needs for the steady pursuit of his object.