his activity, for there is no other motive sufficiently strong to move him to action. To work without desire for fruit means that your own will is so consciously in accord with the Will of God, that you work as earnestly for the benefit of the world as the ordinary man works for fame, for power, or for money. That is the highest rule of conduct; but if you teach the highest to the half-developed, you give them no ideal at all which is practical, by which they can guide their lives; and the result of that in India has been a paralysis of action, and a yielding unduly to oppression and injustice, as the Sannyāsī would yield. Now Hinḍūism, as taught by the Sages, was not of that type. Hinḍūism has always had a relative morality. The whole of that part of its teaching which divided society into castes according to evolution, the unfolding of the spiritual life, is a recognition that ḍharma, duty, depends on the stage of evolution reached by the man. The ḍharma of the Shūḍra is not the ḍharma of the Kṣhaṭṭriya or of the Brāhmaṇa. The Kṣhaṭṭriya is to keep order, he is to repress evil, he is to encourage good, he is to punish the wrong-doer; but the Brāhmaṇa, the ideal Brāhmaṇa, he ought to suffer any wrong done to him, for it is not his ḍharma to resist. And so, it is written, that a man by following his own ḍharma, he attaineth to perfection. That it is better to follow your own ḍharma though imperfect, than to follow the ḍharma of another, for the ḍharma of another is full of danger. That has been forgotten in India, though, nominally, the caste system has persisted. And so, with the teaching of the Āshramas; the duty of the student, the Brahmachārī, is not the duty of the Gṛhasṭha, the householder, and when that is forgotten and when the duties of the householder are put on the shoulders of the student, you have then a debilitated race of youth that is not allowed to grow to the stature of manhood which follows youthful celibacy. The duty of the householder is not the duty of the Vānaprasṭha; the duty of the Vānaprasṭha is not the duty of the Sannyāsī; for the Sages, the Ṛṣhis that built the foundation of Hinḍūism, they knew that morality was relative, and gave an evolving ethical teaching suited to the evolving children of Man. Let us then, with that preface, try to find some common principle to which we can refer Right and Wrong.