peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, authentic, all-penetrating, allcomprehending, a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind and body seize on them to remold in a Diviner image. 

Here the disharmonies of the triple mode of our inferior nature are surpassed and there begins a mode of life of a superior Divine Nature. There is no obscurity of Tamas or inertia. Tamas is replaced by a divine peace and tranquil. There is no Rajasic kinesis, no desire, no joyful and sorrowful striving of action, creation and possession. Rajas is replaced by a selfpossessed power and illimitable act of force, that even in its most violent intensities does not shake the immovable poise of the Soul or stain its vast and profound sense of peace. Sattwa is replaced by an illumination and a spiritual bliss identical with the depth and infinite existence of the Soul and an intuition with a direct and authentic knowledge that springs straight from the depths of Omniscience. 

This is the greater consciousness into which our inferior consciousness has to be transformed, this lower nature with its unquiet, unbalanced activity of the three modes changed into this greater luminous supernature. This state of freedom can come in the Yoga of action through renunciation of ego and desire and the total surrender of ones being to the Cosmic Self. It can come in the Yoga of Knowledge by one cessation of thought, the silence of the mind, the opening of the whole being to the Cosmic Self. It can come in the Yoga of devotion by the surrender of the heart and the whole nature into the hands of the Lord as the adored Master of our existence. 

This supreme harmony cannot come except by the cessation of egoistic will and action and the quiescence of our limited intelligence. The individual ego must cease to strive, the mind fall silent, the desire-will learn not to initiate. Our personality must join its source and all thought and initiation come from above. The secret Master of our activities will be slowly unveiled to us and from the security of the supreme Will and Knowledge give the sanction to the Divine Shakti (Mother Nature) who will do all works in us. Acting it will not act and no reaction of the lower Prakriti will touch it. Our lower human nature climbs out of the pit of narrowness into the unwalled wildness of the Truth and Light above us our real Soul Nature. 

Daivi sampad (Divine qualities) 

Lord Krishna in the sixteenth chapter of the Bhagavad Gita enumerates 26 divine qualities that need to be consciously cultivated by every spiritual aspirant as they lead to freedom. Lord Krishna says. ‘Daivisampad vimokshaaya nibandhaaya aasuri mataa' (BG Ch 16, Sl-5) Divine qualities leads to liberation and demonic qualities leads to bondage. Besides the ones, which are common to Maharshi Patanjali's, yama and niyama the rest are given below: