fed upon it. Evil cannot perish without the destruction of much that lives by the evil, and it is no less destruction even if we personally are saved the pain of a sensational act of violence.
Moreover, every time we use soul-force we raise a great force of Karma against our adversary, the after-movements of which we have no power to control. Vasishtha uses soul-force against the military violence of Viswamitra and armies of Huns and Shakas and Pallavas hurl themselves on the aggressor. The very quiescence and passivity of the spiritual man under violence and aggression awakens the tremendous forces of the world to a retributive action ; and it may even be more merciful to stay in their path, though by force, those who represent evil than to allow them to trample on until they call down on themselves worse destruction than we would ever think of inflicting. It is not enough that our own hands should remain clean and our souls unstained for the law of strife and destruction to die out of the world; that which is its root must first disappear out of humanity. Much less will mere immobility and inertia unwilling to use or incapable of using any kind of resistance to evil, abrogate the law ; inertia, tamas, indeed, injures much more than can the rajasic principle of strife which at least creates more than it destroys. Therefore, so far as the problem of the individual’s action goes, his abstention from strife and its inevitable concomitant destruction in their more gross and physical form may help his own moral being, but it leaves the Slayer of creatures unabolished.
For the rest the whole of human history bears witness to the inexorable vitality and persistent preval-
