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longer with the false egoistic vision himseltf and the world, but sces all beings in the Sclf)in God, and the Self in all beings, God in all beings, what shall be the action,—since action there stiil is,—which results from that seeing, and what shall be the cosmic or individual motive of all his works ? It is the question of Arjuna t but answered from a standpoint other than that from which Arjuna had put it. The motive cannot be personal desire on the intellectunl, moral, emotional level, for that has been abandoned,—cven the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and,evil. - It cannot be the spiritual call to his perfect self-deve- lopment by means of disintercsted works, for the call has bheen answered, the development is perfect and fulhlled. His motive of action can only be the holding together of the peoples, chikivshur lokasangraham. This great march of the peoples towards a far-off divine ideal has to be held together, prevented from falling into the bewilderment, confusion and utter discord of the under- standing which would lead to dissolation and destruction and to which the world moving forward in the night or dark twilight of ignorance would be too easily prone if it were not held together, conducted, kept to the great lines of its discipline by the illamination, by the strength, by the rule and example, by the visible stan- dard and the invisible influence of its Best. The best, the individuals who are in advance of the general line and above the general level of the collectivity, are the natural leaders of mankind, for it is they who can point