made by the practical or the kinetic man, which is here enjoined. "Fixed in Yoga do thy actions, having abandoned attachment, having become equal in fail- ure and success; for it is equality that is meant by Yoga’'. Action is distressed by’ the choice between a relative good and evil, the fear of sin and the difficult endeavour towards virtue ? But the liberated who has united his reason and will with the Divine, casts away from him even here in this world of dualities both good doing and evil doing ; for he rises toa higher law beyond good and evil, founded in the liberty of self-knowledge. Such desireless action can have no decisiveness, no effectiveness, no efficient motive, no large or vigorous creative power ? Not so; action donein Yoga is not only the highest but the wisest, the most potent and efficient even for the affairs of the world ; foritis informed by the knowledge and will of the Master of works : “Yoga is skill in works.” But all action directed towards life leads away from the universal aim of the Yogin which is by common consent to escape from bondage to this distressed and sorrowful human birth ? Not so, either ; the sages who do works without desire tor fruits and in Yoga with the Divine are liberated from the bondage of birth and reach that other perfect status in which “there are none of the maladies which afflict the mind and life of a suffering humanity.
The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, Ordhmi sthit. 1t is a reversal of the whole view, experience, know- ledge, values, seeings of earth-bound creatures, Lhis life of the dualities which is to them their day, their waking, their consciousness, their bright condition of activity
