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CONCLUSION
681
the Cosmos (brahmānda), instead of oonfining himself to the activities of Pure Reason. Although, these doctrines of Western Materialistic moral philosophers are not identical with the doctrines of the Gītā mentioned below, one will certainly see the strange similarity between the two. These doctrines of the Gītā are as follows: (1) the Desiring (i. e., vāsanātmika) Reason of the doer, is of higher importance than his external Actions; (2) when the Pure (vyavasāyātmika) Reason has become Self-Engrossed (atma-nistha), and free from doubt, and equable, the Practical Reason of itself also becomes pure and holy; (3) that Sthitapraja whose Reason has become equable and steady in this way, is himself always beyond Rules of Conduct; (4) his behaviour, or the Rules of Morality arising out of his Self-Identifying Reason, become authoritative and standards for ordinary men; and (5) there is only one Principle in the shape of the Atman, which pervades both the Body (pinda) and the Cosmos (brahmānça), and the Ātman within the body craves to Realise (this is Release, or Moksa) its pure and all-comprehensive form; and when a man has Realised this pure form, he acquires the SelfIdentifying (ātmaupamya) vision towards all created things. Yet, as the doctrines of Vedānta philosophy with reference to the Brahman, the Atman, Illusion (Māyā), Freedom of Will, Identity of the Brahman and the Atman, Causality etc., are much more advanced and definite than the doctrines of Kant and Green, the disquisition on Karma-Yoga made in the Gītā on the authority of Vedānta and of the Upanisads is metaphysically much more unambiguous and complete; and the modern German Vedāntist Prof. Deussen has, in his book Elements of Metaphysics, accepted this same method of dealing with Ethics. Deussen was a follower of Schopenhauer, and he has accepted in toto the doctrine of Schopenhauer that "it is impossible to destroy unhappiness, unless Desire is destroyed, in as much as Desire is the cause of worldly life; and it is the duty of every one to destroy Desire"; and he has clearly shown in the third part of his book referred to above, how all principles of Ethics can be substantiated on the basis of this Metaphysical proposition. After showing that Desireless
