"For the man who doeth that which he hath to do, without affection, obtaineth the Supreme."
"He who may behold, as it were inaction in action, and action in inaction, is wise amongst mankind. He is a perfect performer of all duty."
"Wise men call him a Pandeet, whose every undertaking is free from the idea of desire, and whose actions are consumed by the fire of wisdom. He abandoneth the desire of a reward of his actions; he is always contented and independent; and although he may be engaged in a work, he, as it were, doeth nothing."
"He is both a Yogee and a Sannyasee who performeth that which he hath to do independent of the fruit thereof; not he who liveth without the sacrificial fire and without action."
"He who enjoyeth but the Amreeta which is left of his offerings, obtaineth the eternal spirit of Brahm, the Supreme."
What after all does the practicalness of life amount to? The things immediate to be done are very trivial. I could postpone them all to hear this locust sing. The most glorious fact in our experience is not any thing that we have done or may hope to do, but a transient thought, or vision, or dream, which we have had. I would give all the wealth of the world, and all the deeds of all the heroes, for one true vision. But how can I communicate with the gods who am a pencil-maker on the earth, and not be insane?
"I am the same to all mankind;" says Kreeshna, "there is not one who is worthy of my love or hatred."
This teaching is not practical in the sense in which the New Testament is. It is not always sound sense in practice. The Brahman never proposes courageously to assault evil, but patiently to starve it out. His active faculties are paralyzed by the idea of cast, of impassable limits, of
