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CONCLUSION
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the Gitä, Whether you call it the highest development of the sattvika constituent' or, you call it the 'highest expansion of philanthropy, or humanness' in Materialistic terminology, it is just the same. Not only have all these Materialistic principles been fully enunciated both in the Mahabharata and in the Gita, but it is clearly stated in the Mahabharata, that if one considers the worldly or the external use of rules of Right and Wrong (dharmādharma), one sees that these moral rules are for the good of all created beings, that is, for universal good. But, instead of somehow or other getting rid of the matter like Materialistic philosophers, by relying merely on the Perceptible, and indulging in verbosity because they have no faith in the Imperceptible, although they realise that Materialistic principles are insufficient for philosophically distinguishing between the Duty and the Non-duty, the Blessed Lord has in the Gita taken the ladder of these principles right up to the fundamental, imperceptible, and permanent Element at the root of the Body and Cosmos, and established a complete harmony between Release, Morality, and worldly life on the basis of philosophy; and, therefore, it has been clearly stated in the beginning of the Anugita (Ma. Bha. Asva. 16. 12) that the principles, which have been enunciated for distinguishing between the Duty and the Non-duty, ultimately lead to Release. Those who are of the opinion that it is not necessary to harmonise the science of Release with Ethics, or Metaphysics with Morality, will not realise the importance of this exposition. But such people as are not indifferent about this matter, will certainly consider the argument in support of Karma-Yoga as superior to or more acceptable than the purely Materialistic exposition of the subject. As philosophy was not as highly developed metaphysically in any country in ancient times as in India, it was not possible that such a Metaphysical exposition of Karma-Yoga (Right Action) should have been made in any country; nor has it been so made.
*The book named, The Hindu System of Moral Science written by Babu Kishorilal Sirear M., A., B. L., is of this kind, that is, it is based on the foundation of the three constituents, sattva, rajas, and tamas.
