The passages in which the Gita lays stress on the subjection of the ego-soul to Nature, have by some been understood as the enunciation of an absolute and a mechanical determinism which leaves no room for any freedom within the cosmic existence. Certainly, the language it uses is emphatic and seems very absolute. But we must take, here as elsewhere, the thought of the Gita asa whole and not force its affirmationsin their solitary sense quite detached from each other,—ad# indeed every truth, however true in itself, yet, taken apart from others which at once limit and complete it, becomes a snare to bind the intellect and a misleading dogma ; for in reality each is one thread of a complex weft and no thread must be taken apart from the weft. Everything in the Gita is even so interwoven and must be understood in its relation tc the whole. The Gita itself makes a distinction between those who have not the knowledge of the whole, akv'itsnavidah, and are misled by the partial truths of existence, and the Yogin who has the synthetic knowledge of the totality, kr'itsna-vit. To see all existence steadily and see it whole and not be misled by its conflicting truths, is the first necessity for the calm and complete wisdom to which the Yogin is called upon to rise. A certain absolute free- dom is one aspect of the soul’s relations with Nature at one pole of our complex being; a certain absolute determinism by Nature is the opposite aspect at its opposite pole ;and there is also a partial and apparent, therefore an unreal eidolon of liberty which the soul receives by a contorted reflection of these two opposite truths in the developing mentality. It is the latter to which we ordinarily give, more or less inaccurately, the
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