equilibrium of the three gunas and so cease from al action. But this is precisely the remedy,—though it is undoubtedly a remedy, one which abolishes, we might say, the patient along with the disease,—which the Gita constantly discourages. Especially, to resort to a tamasic inaction is just what the ignorant will do if this truth is thrust upon them;the discriminating mind in them will fall into a false adivision, a-false opposition, buddhibheda ; their active nature and their intelligence will be divided against each other and produce a distur- bance and confusion without true issue, a false and self- deceiving line of action, mithydchdra, or else a mere tamasic inertia, cessation of works, diminution of the will to life and action, not therefore a liberation, but rather a subjection to the lowest of the three gunas, to tamas, the principle of ignorance and of inertia. Or else they will not be able to understand at all, they will find fault with this higher teaching, assert against it their present mental experience,their ignorant idea of free will and, yet more confirmed by the plausibility of their logic in their bewildermert and the deception of ego and desire, lose their chance of liberation in a deeper more obstinate confirmation of the ignorance.
In fact, these higher truths can only be helpful because there only they are true to experience and can be lived, on a higher and vaster plane of consciousness and being. To view these truths from below is to mis- see, misunderstand and probably to misuse them. It is a higher truth that the distinction of good und evil is indeed a practical fact and law valid for the egoistic human life which is the stage of transition from the animal to the divine, but on a higher plane we rise
