onward march of Nature. What is meant by the Brahmajnani being beyond the reach of Karma, can be fully realized only by a man who has found out his exact position in harmony with the One Life in Nature; that man sees how a Brahmajnani can act only in unison with Nature, and never in discord with it: to use the phraseology of ancient writers on Occultism, a Brahmajnani is a real "co-worker with Nature." Not only European Sanskritists, but also exoteric Yogis, fall into the grievous mistake of supposing that, in the opinion of our sacred writers, a human being can escape the operation of the law of Karma by adopting a condition of masterly inactivity, entirely losing sight of the fact that even a rigid abstinence from physical acts does not produce inactivity on the higher astral and spiritual planes. Sri Sankara has very conclusively proved, in his commentaries on the Bhagavad Gita, that such a supposition is nothing short of a delusion. The great teacher shows there that forcibly repressing the physical body from working does not free one from vasana or vritti--the inherent inclination of the mind to work. There is a tendency, in every department of Nature, for an act to repeat itself; the Karma acquired in the last preceding birth is always trying to forge fresh links in the chain, and thereby lead to continued material existence;--and this tendency can only be counteracted by unselfishly performing all the duties appertaining to the sphere in which a person is born; such a course alone can produce chitta suddhi, (purification of the mind), without which the capacity of perceiving spiritual truths can never be acquired.