the liberated soul need care for none of these things, he has only to know the kartavyam karma, the work which the supreme Self demands from him, and to do that and leave the result to the Lord of his actions. He has passed even beyond that distinction of sin and virtue .which is so all-important to the human soul while it is struggling to minimise the hold of its egoism and lighten the heavy and violent yoke of its passions,— the liberated has risen above these struggles and is seated firmly in the purity of the witnessing and - enlightened soul. Sin has fallen away from him, and not a virtue acquired and increased by good action and im- paired or lost by evil action, but the inalienable and un- alterable purity of a divine and selfless nature is the peak to which he has climbed and the seat upon which he is founded. There the sense of sin and the sense.of virtue have no starting-point or applicability.
Arjuna, still in the ignorance, may feel in his heart the call of right and justice and may argue in his mind that abstention from battle would be a sin entailing res- ponsibility for all the suffering that injustice and oppres- sion and the evil karma of the triumph of wrong bring upon men and-nations, or he may feel in his heart the recoil from violence and slaughter and argue in his mind that all shedding of blood is a sih which nothing can justify. Both of these attitudes would appeal with equal right to virtue and reason and it would depend upon the man, the circumstances and the time which of these might prevail in his mind or before the eyes of the world. Or he might simply feel constrained by his heart and his honour to support his friends against his enemies, the cause of the good and just against the cause of the evil
