of Truth-consciousness. Although Truth-consciousness is self-absorbed and inactive or inexpressive in the Majzoob, it is constantly at the background of all acts released through him. This makes the acts significant for the recipients, who derive immense spiritual benefit according to their own sanskaric merits. The result of the action is not what the Majzoob has in any way willed. He has no will. The result of what seems to be the act of the Majzoob is what the recipient has through the Majzoob invited upon himself by means of his own sanskaric action and preparation.
Unlike the Majzoob, the Perfect Master brings back his Truth-consciousness to the world of duality; and he does so along connections that have not been snapped asunder. He completely disengages himself from all connections when he is immersed in Truth-consciousness. But when he comes down to the world, he finds his descent easy, because, during his ascent to the goal, the channels of his connections with the world were retained intact. The thread of impressions in his case, had not been burnt or cut off, but merely, as it were, straightened and divinized. Owing to the retention of this straightened but unbinding under-structure, the Perfect Master can establish significant, helpful and liberating contacts with the world.
The mind of the Perfect Master, which now has become universal and unlimited, divinely transmutes his previously straightened sanskaras into Yogayoga sanskaras, and is discriminately aware of the world of duality. He is not like a carriage without a driver. In his case, as in the Majzoob also, the ego-mind has completely disappeared. But all his actions are controlled and directed by the infinite knowledge, power and bliss of Truth-consciousness. That is why his life on earth is a blessing to all. In his case, the driver is Truth itself.
The Perfect Master, because of his unlimited powers, can often take upon himself the impressions of others and work them out for those others by inviting sufferings upon himself. This is like a free lift which some railway officer may, as a favor, give to any passenger, without his having to pay for it. But though the passenger does not pay for it, the railway officer has to pay for him. So, though the disciple may in such cases be exempted from having to work out or undo his gathered impressions, the Master has to work them out through his own voluntary and vicarious suffering invited upon himself, by himself, by the working of his universal mind.
The horses which move the carriage of the Perfect Master, are the Yogayoga sanskaras or divinized impressions, which he has given to himself, while descending in the world of duality. The lower ego-mind with all its determinative impressions does not exist for him. It is replaced by the higher Universal Mind, functioning through the Yogayoga sanskaras,