which it takes upon itself without getting bound by them. Yogayoga sanskaras are as it were the 'straightened' and divinized thread of previous impressions. The impressions were limiting the ego-mind because of the tangled complexities, loops and knots of all sorts and their distorting inertia-mechanism. But now the thread has been straightened and rewound in a way that is available for use merely as an instrument without itself getting into binding complications. The Master uses this reel of thread at will for his universal work, without any curtailment of his freedom; it cannot interfere with his Truth-consciousness or creativity.
These new straightened or divinized impressions can serve as the horses of the Master's carriage. But it is not these horses themselves which drive the carriage. Nor are these horses driven by the ego-mind or the nucleus of organized and binding sanskaras of ignorance, as in the case of the limited individuality. The horses of the Master's carriage are driven by his Truth-consciousness through his universal mind. He does not get caught up in the separative consciousness characteristic of the duality-ridden ego-mind. While remaining free, his universal mind merely makes use of these 'horses' for divine work. The work itself has been planned independently of the influence of these sanskaras. In other words, the Yogayoga sanskaras or the divinized impressions provide the substructure of definitive channels for the Master's activity; but they do not by themselves determine his actions. In themselves, they are lifeless or powerless, bereft of all influence on him. Thy are merely used as submissive instruments for particularized expressions according to the nature of the spiritual work which the Master has set before himself in complete freedom.
The Yogayoga sanskaras or the divinized impressions might be compared to a road which is available for the person who desires to travel on it. The road by itself cannot and does not make anyone walk on it. But it can help anyone to walk, if he himself chooses to do so. The Yogayoga sanskaras of the perfect Master are like this road. They cannot have any initiative in releasing an activity. But they enable the activity to be released if it has been decided upon by the Master, in his unrestricted and illimitable freedom.
It is exactly in this respect that the Yogayoga sanskaras of the Master are utterly different from the binding sanskaras of the ordinary limited individuals. In limited individuals, the impressional dispositions of the ego-mind have their own directive and goading power. They are not merely the channels for the flow of psychic energies, they are themselves tendencies. They are active engravings on the limited ego-mind. They store certain definite units of psychic energy within themselves and have their own driving power.
This driving power, stored in them, is generally subject to the control