self-delight of spiritual realisation, niyatam karma. Buddhiyoga is fulfilled by karmayoga ; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works. Thus the Gita founds its teaching of the necessity of desireless works, nish- kdma karma, and unites the subjective practice of the " Sankhyas—rejecting their merely physical rule—with the practice of Yoga.
But still there is an essential difficulty unsolved., Desire is the ordinary motive of all human actions, and if the soul is free from desire, then there is no farther rationale for action. We may be compelled to do certain works for the maintenance of the body, but even that is a subjection to the desire of the body which we ought to get rid of if we aresto attain perfec- tion, But granting that this cannot be done, the only way is to fix a rule for action outside ourselves, not dictated by anything in our subjectivity, the nitya- karma of the Vedic rule, the routine of ceremonial sacrifice, daily conduct and social duty, which the man who seeks liberation may do simply because it is enjoined upon him, without any personal purpose or subjective interest in them, with an absolute indifference to the domg, not because he is compelled by his nature but beCause it is enjoined by the Shastra. Bat if the principle of the action is not to be external to the nature but subjective, if the actions even of the liberat- ed and the sage are to "be controlled and determined by his nature, swabhdva-niyatain, then the only subjective principle of action is desire ot whatever kind, lust of the flesh or emotion of the heart or base or noble aim of the mind, but all subject to the gunas of Prakriti. Ley
